Dvadasharam Naychakram Part 3 Tika

Author(s): Mallavadi Kshamashraman, Sighsuri, Jambuvijay
Publisher: Atmanand Jain Sabha

Page 20

The brief eleventh chapter shows that things are destroyed without cause and solely because they have come into being: utpannānām vināśaḥ svayam, eva/svayam vinăśi ghatādi jätatvát pradipaśikhavat (797.5-6). All things have only a momentary existence because they arise and disappear at one and the same moment just as at the same moment one end of a seesaw rises and the other goes down: yathā tulayå eko 'nto namati unnamati apara ekasminn eva kşane tadvad rüpotpatti-rüpåntaravināśāv iti (801.19-20). In the twelfth chapter, Mallavādin expounds the theory of the insubstantiality of everything. Things do not exist, just as the troupe of elephants which a man sees in his sleep, or which drink causes a man to see, does not exist: niņsvabhāvam idam sarvam suptonmattādivat/ yathā suptasya samvíte 'py avakāśe hastiyüthădidarśanam niņsvabhāvavişayam tadatatsvabhāvaśunyam tathā jāgrato 'pi, yathā vā mattasya madyàdyākulasya (827.12-14). Everything is consciousness only and empty of external objects: tac ca vijñānamätram idam sarvam bāhyārthaśünyam iti (839.22). A thing exists only in consciousness, and appears as an external object due to the internal transformation of the consciousness: vijñānam asaty api båhyarthe tathā tatha viparivartamānam antar eva bāhyarthavad ābhāsate vijñānatvāt svapnavijñānavat (851.5-6).
After having considered, one by one, twelve naya-s, Mallavādin expounds the Jain system, the anekantavāda: jainakalpitānekāntarūpatvam vastunaḥ (855.13). The Jain doctine teaches real existence (sadvāda), and that every object is both one and everything: sarvam ekam anekātmakam (861.2). It exists by itself, by others, and by both. This is proven for the following reasons: samsiddhi, samyukti, anutpāda, såmagrīdarśana and sadă darśana: atha katham svaparobhayabhāvah? samsiddhisamyuktyanutpādasāmagridarśanasadādarśanebhyah (861.4). Samsiddhi is the co-existence in one thing of all things wrongly considered different: sarve bhāvā bhedābhimatāḥ sămânyāntarbhūtah parasparam ekibhūtāḥ sidhyanti...samsiddhiḥ sahabhāvaḥ sahanirvíttir yugapadvrttir ity anarthāntaram (861.17-19). Samyukti is the unification of all things in one so that it remains one and the same in different places and times...iha bhāva eva bhāvo nabhāvah/sa ca tadatadatītänägatavartamāneşu avisista eka eva (863.1-2), urdhvamadhyabudhnadeśabhede 'py abhinnaḥ sa evaiko 'sti ca ghatah/bālakumārādibhede sa evaiko naraḥ (864.6-7). One thing contains all things, and exists perpetually: sarvatmakam ekam evästi nityam sarvagatam sarvabhedasvabhāvam ca vastv iti (864.25-26). Origination and destruction are not possible in a thing which is one and permanent. Therefore there is no origination: ato 'sau tathāvasthita eka eva bhāvo nirbhedaḥ bhedāsambhavāt/utpadavināśābhyam hi bhedaḥ sambhävyeta (868.3-4). Everything exists because one sees the complex aggregate of special aspects (bheda) which constitutes the world: etena sarvasarvätmakaikavastubhedasāmagrīdarśanatvena samvādi rūpädi prthivyādi parasparasāmagri ghata-patäditi drsyate samjñā yataḥ pravartate cetanacetanam jagat yatha vidhividhinayabhange prāg vyakhyātam (871.19-21). Finally, since it has been shown that there is only one reality that embraces everything, sampaditasarvatmakaikavastutvåt (872.17), it will always be seen even though some part is not seen: sarvadā bhāvasya bhāgāntarādarśane 'pi darśanam eva (872.16). Parts are imagined because the reality is one and without parts: nirvibhägasya hi vastunah para-madhyabhāgāh saktibhedät kalpită api vastvabhedāt tadeva te, bhāgasya drśyatvāt tato 'prtthaktväd bhāgāntarāņām api darśanam eva (872.22-23).