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अष्टकप्रकरणम्
59
i.e., great and minor vows or these Yama-Niyamas might be ensuing from delusion.
śarīreņāpi sambandho nāta evāsya sangataḥ. tathā sarvagatatvācca saṁsāraścāpyakalpitaḥ.
Again this postulation of absolutely eternal soul, annuls, logically, its association with body. On the same footing, its ( soul's ) all-pervasiveness or omnipresence revokes the feasibility of its world-cycle.
tataścordhvagatirdharmād adhogatirdharmataḥ. jñānānmokşaśca vacanaṁ sarvamevaupacārikam.
Therefore, soul's world-cycle invalidated, the precepts such as upper destinity or upward motion of soul is due to virtues ( dharma ) and lower destinity or downward motion is due to vices ( adharma ) and that liberation emanates from knowledge, are merely formal.
bhogādhişthānavişaye’pyasmin doșo'yameva tu. tadbhedādeva bhogo’pi nişkriyasya kuto bhavet.
Their dogma, that soul is the substratum of enjoyment, is also pervaded by this defect, because how enjoyment as species of activity is tenable in the inert soul.
isyate cet kriyāpyasya sarvamevopapadyate. mukhyavịtyā’naghaṁ kintu parasiddhāntasamśrayaḥ.
If activities are attributed to the soul, violence etc. all the activities will be produced in real sense in it, without any contradiction or inconsistency, but then we have to take recourse to another system i.e. Jaina.
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