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man. Of the five substances having constitutive parts admitted by the Jainas), there may be questions,-Are they five in number? Or, are they not so? In some respects, they are five in number;' in some respects, they are not five. In this way, the number of those substances becomes liable to be more or less than five. Then again, it is not possible for objects to be inexpressible. ' If they be inexpressible, they cannot be talked of. To talk about the things and at the same time to say that they are inexpressible are contradictory to each other. Matters talked of are ascertained (in some respects); and not ascertained (in some respects) right knowledge as the result of the ascertainment exists (in some respects) and does not exist (in some respects) and in the same way, wrong knowledge exists (in some respects and does not exist in some respects) well, such talks befit more a drunken or mad man than a reliable person. If the Jaina theory is to be followed, we are to hold that the Heaven and the final Emancipation are in some respects real and in some respects, they are unreal; they are in some respects eternal
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