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110
APTA-MIMĀMSĀ
will become non-existent in such a case, and non-existence cannot therefore be established by any process of reasoning. Thirdly, if you say that indescribability is due to want of knowledge, this also is open to objection as the Buddhists accept Buddha as omniscient. So none of those three alternatives are tenable to establish indescribability.
In Asta-sahasri, it is mentioned that want of tongue etc. which are the vocal organs may lead to absence of power. Again, a man who has taken the vow of silence or one who does not utter any word through modesty or fear might be said to be wanting in power. But all persons at all times are not affected by such disabilities. So this cannot establish indescribability.
हिनस्त्यनभिसन्धातृ न हिनस्त्यभिसन्धिमत्। बध्यते तद्वयापेतं चित्तं बद्धं न मुच्यते ॥51॥ hinastyanabhisandhātr na hinasty-abhisandhimat, badhyate tad-dvyayāpetam chittaṁ baddham na
muchyate.
51. One who does not determine to kill, will kill. The man who determins to kill does not kill. A soul cannot get bondage in both these cases and being in bondage cannot be liberated.
COMMENTARY The Buddhists hold that mind is formed of unconnected but successive sensations from objects. If this view is accepted, we are faced with this absurdity. When a butcher kills an animal, the mind that determines upon the killing is not the mind that kills the animal at the next moment. So the mind at the latter moment commits an act without any motive or responsibility. Again, if we hold that all killing is sin, and the butcher 1. In Asta-sahasri, the ten powers of Buddha are enumerated as kşamā,
maitri, dhyāna, dāna, virya, sila, prajñā, karuņā upaya and pramoda.
