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what is being realised is realised' being lost is lost, being cut is cut, being smashed is smashed, being burnt is burnt, dying is dead, and being worn out is worn out.
Well Gautama, the reasoning of other systems in matter of unity had severance of particles of matter, is not tenable. My view is that even two particles of matter can unite for viscosity to bind these two uruts is their inherent quality. Two particles once united can be severed in separate units. Similarly three particles may unite, and disunite into several three units. Unity of three atoms is practicable so also severance is quite possible. If the combination of three particles is severed, either there will be one particle in one part, and two particles in another part or it can be severed into three parts each composed of one particle,
Similarly, any greater number of particles than three ie, four, five, or so on, can combine and can be severed. Such combinations are not endless or permanent, so also they are subject to increase or decrease in their number.
With regard to utterance of words what others hold is not tenable. In my view, the doctrine is that what is to be uttered or what is uttered is not utterance but what is being or is in course of being uttered can be styled an utterance. The utterance cannot be of a-bhāsaka (775) but of bhāsaka (7974).
In matter of a particular act being of a distressing nature, what others hold is far from truth. An act cannot be of the dis tressing character either before or after, but it exercises its nature while the act is in actual process, so also such a character is not in the form of non-karana but of karaņa alone
Gautama, the belief on part of the Non-jain system that misery itself is neither capable of being brought into existence or being touched, is untrue. Woe (sie) is both possible of creation, as well as, of touch. It must þe held so because all beings in the worldly existence, create it, experience it, as well as, exonerate themselves from it.
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