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CRITIQUE OF AN AUTHORITY विरोधान्नोभयैकात्म्यं स्याद्वादन्यायविद्विषाम्। अवाच्यतैकान्तेऽप्युक्ति वाच्यमिति युज्यते ॥१०॥
The enemies of the logic of syādvāda can also not maintain that the two (viz. 'omnipotence of fate' and 'omnipotence of perseverance') characterize one and the same phenomenon, for such a position will be selfcontradictory. And if they maintain that the phenomena that are there are absolutely indescribable, then even to say that a phenomenon is indescribable becomes an impossibility on their part. (90)
दैवेतरयोः सहैकान्ताभ्युपगमे व्याघातात्, अवाच्यतायां च स्ववचनविरोधात् स्याद्वादनीतिः ॥१०॥
अबुद्धिपूर्वापेक्षायामिष्टानिष्टं स्वदैवतः । बुद्धिपूर्वव्यपेक्षायामिष्टानिष्टं स्वपौरुषात् ॥११॥
The happy and unhappy circumstances available to one that involve no premeditation on one's part are said to be dut to one's fate, the happy and unhappy circumstances available to one that involve a premeditation on one's part are said to be due to one's perseverance. (91)
तत: अतर्कितोपस्थितमनुकूलं प्रतिकूलं वा दैवकृतम्, तद्विपरीतं हि पौरुषापादितम्, अपेक्षाकृतत्वात् तद्व्यवस्थायाः॥९१|| ॥ इत्याप्तमीमांसाभाष्यरूपायाम् अष्टशत्यां अष्टमः परिच्छेदः॥
Comment on verses 88-91 In these verses Samantabhadra comments on a controversy arisen in the field of ethical studies. The problem under discussion is well known and Samantabhadra's argument fairly simple. We have only to remember that India's theological systems - and Jainism was one of them - used to equate a soul's fate with the stock of karmas accumulated by this soul in beginningless series of births and rebirths; (the supposition was that each good and bad act performed by a soul remains stuck to it in the form of karma so long as - and only so long as - its fruit has not been reaped by the soul in question).
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