Aptamimansa

Author(s): Vijay K Jain
Publisher: Vikalp Printers

Page 43

Verse 8
true nature of substances, and, therefore, benefit self as well as others.
Jain, Vijay K. (2015), "Ācārya Samantabhadra's Svayambhūstotra”, p. 86.
Śrī Mallişeņa Suri's Syādvāda-Manjarī highlights the faults associated with the absolutist (ekānta) doctrine:
नैकान्तवादे सुखदुःखभोगौ न पुण्यपापे न च बन्धमोक्षौ । दुर्नीतिवादव्यसनासिनैवं पविलुप्तं जगदप्यशेषम् ॥२७॥ With the non-equivocal doctrine there are not experiences of pleasure and pain; not merit and sin, also not bondage and liberation. By the sword of the vice of contentions of bad reasoning the promulgators of such a doctrine abolish
the world without residue. With the non-equivocal (ekānta) doctrine, expressions of pleasure and pain, merit and sin, and bondage and liberation do not fit. A soul which is non-equivocally eternal the two experiences of pleasure and pain are not appropriate, for the mark of the eternal is ‘having a single permanent form without loss and without origination'. If the eternal soul, having experienced pleasure, feels pain through the force of the apparatus of its karma, then, due to the difference in its own nature, non-eternalness follows; there is the consequence of loss of its having a single permanent form. The same is to be said of it when, having experienced pain, it enjoys pleasure.
Furthermore, experience of pleasure and pain are to be brought about by merit (to be obtained by good karma) and sin (to be obtained by evil karma), and the bringing about of them is the practical efficacy. That on the part of eternal isolated is not appropriate, either successively or not successively.
Bondage is the mutual interlacing of the self in its several infinitesimal parts (pradeśa) with atoms of karma, like a mass
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