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XXII. The Jain doctrine of the infinite com plerity of all eristens
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numerable particles, (172) assisting of motion, etc.), a being object of mind-cognition, etc.. a being delimited by such and such delimitants, a being determinate, being without colour, being single substance, being without action, etc. In a pot), again, unbakedness, possession of a colour due to baking, possession of a wide bottom and belly, possession of a tortoise neck, capacity for holding and conveying water, etc., knowability by mental, etc., cogni. tion, newness, oldness, and so on. Similarly in regard even to all things should it be stated by a person acquainted with the varying Methods 10) and views, envisaging States in name and thing.
And here by the word 'self', although the attributes are infinite, there is implication of a continuant substance, in the form of a recurrent, and therefore that "what is equipped with origination, falling off and permanence is existent"11) is well set forth. Thus, to begin with, in the things. In the names also are to be recognized the acute, grave, circumflex, open, closed, media, tenuis, lightly breathed, strongly breathed, etc., and such and such potencies of bringing objects to mind, etc. Removal of the difficulties of this Middle Term, namely unreality, contrariness, undecisiveness, etc., (173) one can think out by oneself. Such, - represented by those cited; of Thine, Thy: Demonstrations also, systematically correct statements of demonstration. To say nothing of Your Worship, who has visualised the mass of substances and States, these also are lion-roars for the terrifying of the bad - contentiondeer: 'bad disputants, despised disputants, members of other sects who follow Methods which apprehend one part (only); these, through their weakness for dwelling in the thickets of the forest of mundane existence, are 'deer', antelopes; for the complete 'terrifying' of them your lion-roars', as it were lion-roars; as upon hearing even the mere roar of a lion the deer develop terror, similarly on hearing even the statements of proofs of this kind composed by Your Worship, the contemptible disputants fall into a state of alarm, they have a timidity in giving a reply, - that is what it comes to. Each one of the proofs, with Thee as author, cuts away other systems. That is the meaning,
Here the plural Demonstrations' is to hint at the infinity of Demonstrations of this kind in Your Holiness' teaching, since each several sūtra has the value of the infinite qualities of the sands of all the rivers of all the waters of the ocean, and because they all, having the omniscient for their root, are conclusive. Or else, on the principle that "(Expressions) ending with iti, adi and a plural are indicative of a class" 1), -as by the word iti ("such') a plurality of Demonstrations is indicated, a plural is correct, although in the first half of the verse a single Demonstration is adduced. This is the meaning of the verse.
8) The function of dharma: see note XIV 2).
A particular material object. 1) On these Nayas see infra, vv. XXIV, XXVIII. 11) From Umasväti's Tattvärthadhigama-suara, V. 29 (M. L.). **) Source untraced.
