Jain Journal 1969 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 31

JAIN JOURNAL
tion in the dual characteristic of soul. For, the soul is impartiate (nirbhāga) ; therefore it exists in the joint dual form, and hence is not perceived separately.29
The theory of soul in Jainism, as referred to by Santaraksita, is also referred to by Arcata in his Hetubindu-ţikā.30 The arguments submitted to refute the theory also are similar. The main defect, according to them, in this theory, is the self-contradiction, which is not accepted by the Jainas. Santaraksita urged that one entity cannot have two forms. He puts forward two points in support of his view. He says if there is an unmodified substance in connection with successive phases, there is no difference in it, and in that case, it is not liable to be modified. 31 Oneness between substance and its modes will involve the substance to be distributed like the forms of successive phases or the successive phases themselves would be mixed into the substance. Hence there would be no difference between them and the theory will be disproved.
svabhāvabhedamekatvam tasmin sati ca bhinnatā. kathañcadapi duhsādhya paryāyātmasvarüpavat. agaune caivamekatve dravyaparyāyayoh sthite. vyāvíttimadbhavet dravyam paryāyāņām svarupavat. yadi ca te 'pi paryāyah sarve'pyanugatātmakah. dravyavatprapnuvanteşām dravenaikātmatā sthiteh. 32
As regards narasimha, he says, it is an aggregate of many atoms, that is why it seems dual in nature (anekānusamūhātma sa tathaiva pratiyate).33 Thus Santaraksita as well as Arcata 34 refute the theory on the ground that one cannot have two forms. Otherwise the eternality and the dual nature would be both untrue and unreliable.
29 Ibid., 325. 30 Hetubindutika, p. 98-104. 31 Tattvasangraha, 312. 32 Ibid., 316-318. 33 Tattvasangraha, 327. 34 dravyaparyayarupatvat dvairupyam vastunah khalu
tayorekatmakatve'pi bhedah sanjnadibhedatah. indriyajnananirbhasi vasturupam hi gocarah sabdanam naiva tat kena sanjnabhedad vibhinnata.-Hetubindutika, p. 104-7.