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CHAPTER III
107 everything changes totally every moment, what reason have we to accept an opinion that also changes with every passing moment?” (Introduction to Jainism, pages 116-117.)
अवक्तव्यचतुष्कोटिविकल्पोऽपि न कथ्यताम्। असन्तिमवस्तु स्यादविशेष्यविशेषणम् ॥46॥ avaktavya-chatuşkoți-vikalpo'pi na kathyatām, asarvāntamavastu syādaviseşya-viseṣaṇam.
46. Do not say the indescribability of the fourfold alternation. For, then, (the result) will be non-existence of all qualities as well as substances possessing qualities and nothing can then be said to exist.
COMMENTARY In the commentary to the previous verse, the point taken up here has been explained. The Buddhists are told “Do not say that fourfold alternations are unknowable.” For then the distinctions will disappear, as one thing will overlap another. The qualifying attributes will be absent and the substances qualified in this manner will also totally disappear. This theory of the Buddhists will lead to the destruction of all knowledge, as all properties of objects become fictitious for the reason that nothing will remain stable of which they may be the properties.
द्रव्याद्यन्तरभावेन निषेधः संज्ञिनः सतः। असद्भेदो न भावस्तु स्थानं विधिनिषेधयोः ॥47॥ dravyādyantara-bhāvena niședhaḥ sanjñinaḥ sataḥ, asadbhedo na bhāvastu sthānam vidhi-nişedhayoḥ.
47. Denial of qualities of other objects regarding dravya etc. is made only in case of an existing object. The distinction regarding non-existent substances cannot become subject matter of affirmation or negation.
