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Śrī Sarkarācārya's views on Jainism
37 विक्रियावत्त्वं तावदपरिहार्यम्, विक्रियावत्वे च चर्मादिवत् अनित्यत्वं प्रसज्येत । ततश्च बन्धमोक्ष-अभ्युपगमो बाध्येत, कर्माष्टकपरिवेष्टितस्य जीवस्य अलाबुवत् संसारसागरे निमग्नस्य बन्धनोच्छेदात् ऊर्ध्वगामित्वं भवति इति । B.S.B.II.II.35). Besides the parts that come and go (while increasing and decreasing) will be other than the soul, precisely, because they are adventitious like the bodies etc.
'In other words, like the body which comes into being and is destroyed, similarly, these particles too have got origin and destruction and therefore cannot be said to be of the nature of the soul. In that case, some part that is everlasting will be the soul. But that cannot be pin-pointed to be so and so. If some one permanent part is to be said as the soul, we do not know, which one is meant. Nor do we know whence the particles come, when they join the soul and wither they go, when they fall away. It will be not possible to know from where these incoming, parts emerge, and where the outgoing ones submerge. It cannot be that they come out of the elements and merge into elements, for the soul is not material. The soul being immaterial, these parts cannot be said to have sprung from the material elements, so that they can return back into them. There is no way to know their common or uncommon source of the parts of the individual soul. Further more, the incoming and outgoing parts will have no definite measurement. In such case, the nature of the soul will remain indeterminate. Thus, due to such defects, it is not possible to accept a successive increase and de
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