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CATTLE, FIELD AND BARLEY
443 of the field. Though this interpretation might command our respect to some extent at least, it is by no means likely to convince anybody, since Jinendrabuddhi's motives are easily seen through: If instead of deciding in favour of one of the alternatives one contends that both are simultaneously correct, this is ultimately nothing but an all too easy way to avoid having to put one's cards on the table.
2. 5. 3.
As regards Bhattojidikșita, in his Siddhāntakaumudi he is, not unexpectedly, too brief to reveal his opinion. Yet in his own commentary on it, i.e. the Praudhamanoramā, he gives his view on the meaning of the example bhakşayati 30 balīvardān sasyam so clearly that he leaves nothing to be desired; for what he says there by way of explanation is (666. 6-7) 31: sasyam iti / kşetrasthānām - yavānām bhak syamāņānām himsā drașțavyā / tasyām avasthāyām teşām cetanatvāts. “The injury has to be recognized as being done to the barley plants in the field in so far as they are eaten, because at that stage they are sentient beings'. A similar, almost completely identical statement is met with also in the author's Sabdakaustubha.32 Vāsudevadikșita is therefore quite right when he remarks in his Bālamanorama commentary on the Siddhānta kaumudi (420. 28-30) 33 : bhakşayati balīvardān Sasyam iti / kşetre prarūdham alūnam sasyam iha vivakṣitam / tasya tadānīm antaḥprajñajivatvāt34 tadbhakşaņam himsaiveti bhāvaḥ. '[X] makes / lets the oxen eat the crop: What is intended here is the crop grown on the field, [but] not yet reaped.
