Syadvada Manjari

Author(s): Mallishenacharya, F W Thomas
Publisher: Motilal Banarasidas

Page 15

14
F. W. Thomas, Mallisena's Syādvādamaйjarl
And here, by the use of the future tense, the teacher, deeming that to praise the qualities of the Bhagavat17) is even by Yogins unachievable, implying that faith itself is the unique means of making laudation, intimates that 'only making an effort is within my competence, and not success in praising the qualities of the Bhagavat as they really are'. And "I", although self-evident 18), is for the sake of hinting that the effort to praise is due simply to his own faith, without dependence on instruction by others, or in following others, etc.
Or else the four epithets ,,Sri-Vardhamana", etc., in conjunction with the four terms "infinite knowledge", etc., are expounded in the relation of (bhävena) cause and effect. Simply because Sri-Vardhamana, therefore of infinite knowledge'. In grandeur, - that is, in the shape of the perfection of the Four Infinitudes), become manifest through the waning of all karma growing. (8) Although in the case of the Sri-Vardhamana, who is the highest Lord, the perfection of the Four Infinitudes is at once upon its arising at all times equal, and therefore without increase and decrease, nevertheless, by reason of eternal persistence without decrease, increase is metonymously said. And, although by the epithet Sri-Vardhamana the state of infinite knowledge is established, as included in the Four Infinitudes, nevertheless, because infinite knowledge alone is the supreme means for rendering service to others, and because the action of the Bhagavat is conditioned solely by rendering service to others, the state of infinite knowledge is by the teacher mentioned separately from the remaining three (infinitudes).
'Surely, just as the infinite knowledge of the world-Lord is for the sake of others, likewise infinite vision (darśana) 20), which is a synonym for absolute vision, is without question altruistic. For simply through absolute knowledge and absolute vision does the Svamin1) expound for others the mass of categories (padartha), consisting of generalities and particularities, learned through them in their succession. So why was that not brought in ? - if this is said, we say: There is no fault, because by the word 'knowledge' that also is comprised: since mere cognition is common to both. For the same things (artha) which by cognition are understood as having dharmas (attributes) with names comprising sameness, but specified by dharmas of difference, are by vision) understood as having dharmas comprising difference, but specified by dharmas of sameness: because that is the own-nature of the living soul. Apprehension of things with generality as principal and speciality as accessory is what is called vision. And similarly cognition has speciality for principal, and generality for accessory.
Furthermore, simply because Jina, therefore with faults outgone, since one is Jina through being victor over passion, etc. And on the part of one who is not a Jina there is no state of having outgone faults. Furthermore, simply because chief of authorities, therefore of irrefutable tenets. For it is one in whom we have confidence that is called an authority. So among authorities the chief, that is the best, is 'chief of authorities'. And the state of being chief of authorities belongs to the Lord; because, as his statements are infallible, he is the subject of universal confidence. Hence simply 'of irrefutable tenets'. For the tenet which states things (vastu) observed (avalokita) by correct cognition cannot be refuted by false reasonings.
17) 'Lord', 'Blessed', etc., a term common to Hinduism, Jainism and Buddhism.
18) The Pronoun 'I' (aham), when unemphatic, is omissible in Sanskrit.
1) Sc. of (1) cognition (jñāna), (2) vision (darsana), (3) happiness (sukha), (4) energy (virya): see Outlines, p. 1.
20) Darśana is distinguished by the Jains from cognition (jñāna) by reason of its wide, intuitive, character: it is often equated to 'faith'. See Outlines, p. 68, and Pravacana-sara, trans. Faddegon (Index), also Tattvärthadhigama-sutra, 1. 8-9, Sammati-tarka, pp. 596, 627-8.
21) Lord.
22) The omniscient, whose vision of each thing is direct and total, has also a cognition which regards it under all its particular, variant, aspects.