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Again, is the Nihilist identical or not with the conception, ‘All the three worlds are void' and the expression of it ? If he is identical, then Nihilism stands refuted for identity is an existent fact as in the case of 'treeness' and 'simšapāness'. If he is not identical, then the Nihilist is devoid of knowledge and speech, and under these circumstances how could he possibly prove Nihilism; a heap of stones cannot argue out á case ? (1721).
Vyakta had argued that if jar and existence were identical, everything would be of the nature of jar; or as the contradictory non-jar would be non-existent, jar itself would cease to exist.* Mahāvīra's rejoinder is that 'existence of the jar' is an attribute of the jar and identical with it, but it is certainly different from all the other things, cloth, etc.. Hence when it is said that the jar exists it does not necessarily mean that the jar alone exists, for everything does have its own existence. Thus this reasoning of Vyakta or of any Nihilist has no force. This also shows that the existence of jar will not serve as an obstruction to the existence of other things for each thing has an independent existence of its own (1722–3).
The sum and substance of the argument is that 'existence of jar' is an attribute of the jar alone, and is different from cloth, etc., is not found in them. When we talk of existence in general terms it may be referred to jar or non-jar. But when it is specifically said, 'Jar exists' it can refer to the jar alone. This can be clarified by giving an example: 'Tree' refers to mango and non-mango trees; but 'mango-tree' necessarily means a tree and not a non-tree for the latter can never be a mango-tree (1724).
Vyakta had said that neither the produced nor the nonproduced, nor the produced-non-produced, nor the being produced can be produced. Such a thinker may be asked what is that thing which he regards as produced ? If this something is admitted by him then Nihilism falls to the ground and all
* See Gāthà 1693 and its commentary.
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