Agam 05 Ang 05 Bhagvati Vyakhyaprajnapti Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan

Page 272

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Elaboration-Correcting the misconceptions of followers of other schools (1) When moving, if a karma particle has not moved in the first Samaya it will remain unmoved even in the second, third and all the following Samayas. Thus there will be no such Samaya when it could be called as moved. As such the statement that what is moving is not moved is wrong. (2) The assertion that one paramanu (ultimate-particle) is minute and devoid of the property of adhesion (snigdhata) is also wrong because even one paramanu (ultimate-particle) has the property of adhesion. The followers of other schools have accepted that one and a half paramanu (ultimate-particle) combine together. This means that according to them even half paramanu has the property of adhesion. Therefore it is logical to infer that two ultimate-particles also combine together. (3) The assertion that one and a half paramanu (ultimateparticle) adhere to one and a half paramanu is also illogical because a paramanu (ultimate-particle) cannot be divided into two. If it could be divided it would not be called ultimate-particle. (4) The statement that 'five ultimate-particles of matter combine together and they transform (into misery) in the form of karmas', is also wrong because karmas are in the form of infinite paramanus, thus they are combination of infinite skandhs (aggregates). Five paramanus make just one skandh. Besides this, karmas have a tendency to envelope soul. If they are limited to five paramanus how could they envelope soul that has infinite space-points (pradesh)? (5) It is also not right to accept misery (karma) as eternal. This is because if karmas are accepted to be eternal there would be no சு destruction or pacification of karmas. Consequently there would be no loss or gain in attributes like knowledge, but the gain and loss in these attributes is self evident in this world. Moreover, in the later statement they themselves mention that (6) karma undergoes waxing and waning. If karma is eternal how could this happen? (7) 'Being the cause of speech, the speech (sound) before utterance is speech', this statement is also wrong and theoretical. To say that the speech during utterance is not speech amounts to negating the functionality of present time, which is wrong. This is because only the existing form at present is functional. Past is destroyed, thus non-existent and future is non-manifested, thus nonexistent, therefore these two are not functional. (8) Accepting speech (sound) before utterance as speech is illogical. To accept it as the speech of a person who is not uttering is further compounding the fallacy. If speech of one who is not speaking is accepted as speech only matter or liberated
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Bhagavati Sutra (1)
भगवतीसूत्र (१)
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