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particle and a half each, or when there are three, one will be a separalte unit. Similarly, when four, five, or any number of particles unite, they assume in their combination a distressing nature, then, again, the disposition so engendered is end-less, but subject to variation in composition of number.
Again, the Non-jain system maintains that speech to be spoken hereafter or one already uttered, can only be styled speech, but what is being uttered or what is in the course of being spoken is not entitled to be called Bhâsâ (speech), and the words thus spoken are not of the bhāṣaka speaker but of the a-bhasaka (non-speaker).
Further, the Non-jain system declares :-Whether the activity itself is of the distressing nature or it assumes that character subsequently. The argument held forth is that no act is distressing in its inception, because the act becomes aggrieving not with karaga (Instrument), but with the a-karana (non-instrument).
Some Non-jain system says that sensation of grief is not the creation of any, nor any is redeemed of it. None but the living objects experiences such a sensation of grief or misery.
Your Lordship may please clarify whether the above statements contain any grain of truth.
Bhagavana-Well, Gautama! What others state about what is being done is not done, is not true. The fact according to us is that when something is moving, it is moved; for the process in every moment of the act culminates with the making of the act. This goes to prove that the moment of the action and that of its culmination are simultaneously one; consequently the present implied by the word calamāņa π being moved is no different from the past suggested in the word calié atza (mov ) Hence 'what is being moved "and what is moved are nothing but two different phases of the same act 'being accomplished' and 'accomplished'. This argument equally holds good in case of all other acts like 'what is being uttered is uttered,
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