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148
F. W. Thomas, Mallişena's Syādvādamanjari
having obtained that, might in succession produce the result', - No! because in regard to an eternal thing a co-operant cause is unavailing, by reason of the consequence of regressus ad infinitum, if it waits for even what is unavailing. Nor all at once does an eternal thing produce its practical efficacy, by reason of contradiction of what is manifest: for no one is observed to start all actions at one time; or let him do so; all the same, since in the very first moment he completes all the actions (202), and in the second and so forth moments does nothing, non-eternality perforce befalls him; from the contradiction of action and non-action in one single thing'.
So thus the reasons on both the 'non-equivocal' views, through similarity of argument, do not diverge from their opposites (viruddha); and as, gratifying only when not pondered, they generate mental blindness in naive people, they are non-divergent from their contradictories, and not 'non-equivocal'. And here has been stated only the rebutting of the 'non-equivocal' eternality and non-eternality view. And by implication it can be clearly realized that the 'non-equivocal' doctrines of universality and particularity, etc., also in handling reasons are, through mutually equal faultiness, non-divergent from their contradictories.
Now the second half is expounded: 'while the thorns, etc.'. Aut while thus the thorns, the inferior enemies, disputants for 'non-equivocai' view's: driving out each other mutually, of such a character that through each other they disappear, fall into destruction; as in the case of Sunda and Upasunda”), disappear mutually. O Victor! Thy, Thine, teaching, preaching in the form of the Twelve- Anga-Canon, expert in describing the Quodammodo doctrine; through absence of opponent- overpowering thorns, as themselves annihilated, unassailable, indefeatable. - From the sūtra, “And of the kft yas in denoting the capable, and the deserving"), by reason of this rule for the krt yas the meaning is incapable of being assailed, or unworthy of being assailed', - is Victorious, exists with universal pre-eminence; as some Maharaja, having maturity of fat merit, when his enemies have in mutual conflict gone of themselves to destruction, has universal pre-eminence, enjoying a prosperous sovereignty with effortlessly accomplished freedom from thorns: similarly Thy teaching also. This is the meaning of the verse. (203)
3) Two brother demons who were induced to kill each other. See Col. Jacob's, A second handful of popular Maxims, p. 85, and Maha-Bharata, Adi-parvan, CCIX-XII.
3) Hemacandra's Grammar, V. iv. 35 (M. L.), explains the use of Participles of the form exemplified by the word adhrsyam in verse XXVI.
