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F. W. Thomas, Mallisena's Syādvādamañjari
the action of making a chariot. And the body is ruled by something that has effort, because it is the abode of the specific action, like a chariot: and its ruler is the self, like the charioteer. Likewise, on this same alternative, because of being the abode of air modified in accordance with will, like a bellows, air also, the outgoing and in-going breath, etc., and the ruler thereof is the self, like the person inflating the bellows. Furthermore, on the same alternative, because of being possessed of parts which have eye-closing and opening dependent on will, like a wooden toy. Furthermore, the body's growth, and the regeneration of wounds and fractures, are effected by something which has effort; because they are growth, and regeneration of wounds and fractures; like the additions to a house and repair of harm and breakages (in it). If it is said, 'The growth, etc., occurring in a tree, etc., make an exception', - No! Because they also, as one-sense-organ-creatures?"), do possess a self. (150) And agent of those actions is the self, like the master of the house. And that trees, etc., have selves is to be ascertained from the Acūranga 2), etc., and something will be said ?).
Moreover, the mind-organ 22) can be moved, because it is the abode of an action for the sake of conjunction with an approved object : like a ball in the hands of a child; and the mover thereof is the self. Furthermore, the variants, self, intelligence, soul, living principle, person, are not without an object, because they are variants; like the variants 'pot', 'pitcher', 'vessel', etc.; as a negative instance the sixth element 23), etc. And the object of them is the self. And, again, there is a self because it is denoted by some non-compound terms; whatever is denoted by simple non-conventional terms, is not without existence, as pot, etc.; contrary instances, ass's horn, sky-lotus, etc. Further, pleasure, pain, etc. abide in a substance, because they are qualities; like colour; and the possessor of the qualities is the self. There are these and like marks; therefore from inference also a sell is established.
And of Scriptures, those which have a meaning with contradiction between prior and posterior are quite without Demonstrativeness. But a Scripture composed by an authority is really Denonstrant; because it is purified by the three qualifications defined as 'scraping', 'cutting', and 'heating'. And the own-form of 'scraping', etc., will be stated below 24).
Nor should it be said, 'An authority is one in whom every fault has waned; and such authoritativeness is not found in anyone'. For passion, etc., are on someone's part absolutely cut off, because in our self and others is observed a superior and inferior degree of their cutting off, like masses of clouds covering the sun, etc. And so they say - (151)
*Positives which perish in part are seen to be perishable in whole;
Like lines of clouds, etc.: just so are passion, etc., held to be" 25). And one in whom these have vanished without residue, is verily authority, Holy, Omniscient. Or, if it is said, 'Of passion, etc., because without beginning, how can there be complete extinction ?', - No! Because it takes place through expedients. Because impurity in gold, etc., though beginningless, is observed to be totally removed by alkaline earth, and by heating in a retort, etc.: for quite similarly the faults of passion, etc., though beginningless, may be totally
16) On these see Outlines of Jainism, pp. 9, 82. *) A Jain canonical sutra (Śruta-skandha, I. i. 5 (M. L.). ?!) See infra, v. XXIX.
*) Manas, besides functioning as a common sensory for all the senses, is also the seat of the will. The Jains more often prefer the terms mati and no-indriya (quasi-sense-organ).
13) This is perhaps a misreading (for 'Yakşas and Spirits') in the text. 24) On v. XXXII, p. 169. 25) Source untraced.
