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tence etc., cannot at that very time be characterised by a feature like non-existence etc. The non-eternality of a substance consists in its being the abode of origination and annihilation; how can eternality which is opposite of these, inhere in such a substance ? Difference (of a thing from another) consists in its being the abode of a feature, opposed (to one inhering in the other; how can identity (with that other thing) which is opposed to difference, inhere in that thing (which has been found to be different from that other)? For instance, horse-hood and buffalo-hood are impossible in one and the same animal at one and the same time...( If Ramanuja be asked,-) How can you, the orthodox people, maintain that the Brahma which is one is at the same time the souls of all ?- (his answer is) It has been said that all the conscious and the unconscious beings are but the bodies. of that "Best of existents', who is omniscient, all powerful and of irresistible volition. And it has also been said that there is an absolute difference between a Body and the Owner of the Body on the one hand and their features on the other. Besides, the six substances such as the soul etc., (admitted by the Jainas) cannot be brought under one class; and hence it is difficult
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