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48
JAINISM AND BUDDHISM his book “ Aptamîmâmsa” says on this point as below :
नित्यत्वैकान्तपक्षेऽपि बिक्रिया नोपपद्यते । प्रागेव कारकाभावः क्व प्रमाणं व तत्फलम् ॥ ३७ ॥ क्षणिकैकान्त पक्षेऽपि प्रेत्यभावाद्यसंभवः ।
प्रत्यभिज्ञाद्यभावान कार्यारम्भः कृतः फलम् ॥४१॥ Nittyatue Kântâpaksepi Vikriyâ nopapadyate, Prâgeva
Kârakábhavah Kva pramâņam Kra tatphalam (37) Ksanikaikantapaksepi pret yabhavad yasambhavah, Pratyabhijnâdyabhāvanna Kâryârambhah
Krutahphalam (41)
“If a substance be said to be totally indestructible, than no condition or change is possible. There cannot be any action, as there cannot be then the doer or object of any action. Neither can it be proved nor can it be believed in because there will be no modification even in knowledge. And if a substance is maintained to be totally destructible, then there can be rebirth, and no recognition : neither can any action be commenced, nor can any result be achieved.”
A substance is to be understood by the many-sided view of Syadvada Logic (syad-from some point of view Vâda-speaking). Soul is indestructible as well as destructible, is the view to be inferred from Buddha's first reply to Ananda. His reply to Ananda further shows that all the worldly conditions of the soul are transitory. If Bachhagotta had been told in reply that 'there was soul,' he might have taken the fleeting conditions to be
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