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XXII. THE JAIN DOCTRINE OF THE INFINITE COMPLEXITY
OF ALL EXISTENTS
Now, the subject being the cutting away of other systems, to say nothing of Your Worship in person, even the parts of Your Worship's teaching are armed for the refutation of members of other sects, - with this idea the author of the Laudation, propounding a procedure for the demonstration of the quodammodo doctrine, pronounces the Laudation -
XXII. That the real simply is composed of infinite attributes,
that existence otherwise than so is not easily justified: such Demonstrations also of Thine are lion-roarg for the terrifying of the bad-contention-deer.")
The real, entity ultimately existing, defined as soul and nonsoul; simply composed of 'nfinite attributes: 'infinite', limitless because of being sphere of the three times, these iattributes', states synchronous and successive. That of which these only are the sell, the own-form, is composed of infinite attributes. The word 'simply' has the meaning of cutting away other aspects. This is why he says: 'oth rwise than so', etc. Otherwise than so, i. e. with the contrariness to the stated way; existence, the reality of an entity; is not easily justified: 'with ease is justified', raised to the level (samtamkam) of the scale of aptness; so 'easily justified'; not so, 'not easily justified', 'hard to fit' is the meaning. Thereby an establishing is exhibited. As thus: 'A real" is a subject of attributes; a consisting of infinite attributes is the attribute to be established'; 'because of the unaccountability of existence otherwise"), is the Middle Term: for unaccountability otherwise is the one mark of a Middle Term. Since the Major is already by an interior comprehension) established, (171) an example etc., are without purpose. What is not composed of infinite attributes, that is also not existent, as a sky-lotus. So that we have a Middle Term which is totally everywhere absent); examples of similarity, as being included within the Minor Termo), are unsuitable for proving (a constant) recurrence.
And being composed of infinite attributes: The self, first of all, has synchronous attributes, attention with form and formless), agency, experiencing; the not moving in the eight directions; non-materiality, a being composed of countless particles, a being soul, etc.; whereas joy, dejection, sorrow, pleasure, pain, god, man, infernal being, lower animal, etc., are successive. In the magnitudes" (asti-kāya)), dharma, etc., there is a being composed of in
1) This verse introduces the main Jain (anekānta) doctrine of the infinite complexity of the existents. *) This anyatha-anu pa patti is the Jain definition of the validity of a Middle Term: see p. 160.
On antar-vyāpti see note XVI 43). 4) Sc. what is composed of infinite attributes or what is non-existent. 5) Se. a 'real'.
6) I. e. jnana and Karsana. see Pravacana-sära (trans.), Introduction, p. xxiii, and Psychic attention in Index.
On the five asti-kayas, matter, soul, space, dharma and adharma see Outlines of Jainism, pp. 15-6. 24-3, 57-8.
