Reality English Translation of Sarvarthasiddhi

Author(s): S A Jain
Publisher: Jwalamalini Trust Chennai

Page 35

The soul is characterized by consciousness, which is divided into several kinds such as knowledge and so on. The non-soul is opposed to the nature of the soul. The inflow of auspicious and evil karmic matter into the soul is influx. The mutual intermingling of the soul and karmas is bondage. The obstruction of the inflow of karmic matter into the soul is stoppage. The separation or falling off of part of karmic matter from the soul is dissociation. The complete annihilation of all karmic matter (bound with any particular soul) is liberation. These are described in detail later on. All fruits are experienced by the soul. So the soul is mentioned first in the sutra. The non-soul is mentioned next as it is of use to the soul. Influx is included next as it concerns both the soul and the non-soul. Bondage is added next, as it follows influx. As there is no bondage for one who practises stoppage, stoppage is mentioned after bondage in order to indicate that it is its opposite. Dissociation proceeds after stoppage, and hence it is mentioned after stoppage. As liberation is attained at the end, it is mentioned last.
REALITY
Here merit and demerit must be included, as others have spoken of nine categories. No, it is not necessary to include these, as these are implied in influx and bondage. If it were so, the mention of influx etc. is unnecessary, as these are included in the soul and the non-soul. No, it is not unnecessary. Here liberation is the main theme of the work. So that must be mentioned. And that (liberation) is preceded by the cycle of births and deaths. Influx and bondage are the main causes of transmigration. Stoppage and gradual dis. sociation are the chief causes of liberation. Hence these are mentioned severally in order to indicate the chief causes and effects. It is well-known that the particulars implied in the general are mentioned separately according to needs. For instance, 'Ksatriyas have come, Suravarma1 also (has come)'. It has been mentioned that the word tattva is an abstract How can it be in apposition to the words denoting
noun.
1 Suravarma is also a kṣatriya, still he is mentioned separately with some object.
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