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XXX. THE DOCTRINE OF THE SYĀDVĀDA, ALL-COMPREHENSIVE
AND IMPARTIAL
And now, proclaiming the jealousy (spite?, (matsaritvam)) of other systems, as emphasizing mutually contradictory things, (235) he brings to light the absence of jealousy on the part of the Siddhanta'), which has the omniscient for author, as consisting of all the Modes in agreement with one another: XXX. As, because of being alternatives and counter-alternatives one to another,
the other prime doctrines are jealous; not so is Thy religion, in desiring the Methods in totality
without distinction, given to partiality. That whereby is preferentially (pra-karsena) stated, is made out, the thing approved by oneself, prime doctrine (pravāda); as, in what manner; the other, alien to Thy teaching, preferential doctrines, views, are jealous: because of the rule for use of form with the sense of malu (“possessing') in case of exceeding), they are characterized by intolerance in excess, having their minds made turbid by infusion of anger. Given to partiality bent upon establishing the alternatives appropriated by them, with putting aside of the other alternatives. For what reason are they jealous? In reply to this he says, 'because of being alternatives and counter-alternatives to one another': Alternative (paksa), that which is ripened (pac yate), is made patent, by reasons, etc., as distinguished by an attribute to be established: the propounding of a Middle Term as basis for an adopted attribute. An alternative opposed thereto is a counter-alternative, an alternative contrary to an alternative is a 'counter-alternative; being a counter-alternative opposed to an alternative is being alternative counteralternative'. To one another, mutually; the being (mutually) counter-alternative to alternative is being alternative and counter-alternative, is being alternative and counter-alternative to one another'; 'because of that. As thus: The same which is the Mimāmsaka-alternative, 'sound is eternal', is to the Buddhists a counter-alternative; because in their view sound is non-eternal. The same which is the Buddhist alternative, 'sound is non-eternal', is to the Mimāmsakas a counter-alternative. The same applies to all the procedures (prayoga). So, in that manner; Thy, Thine; religion (samaya) (236): correctly (sam yak) through it moves (eti), goes, the word to the object; "In a masculine name gha""); convention (samketa). Or else, religion', because by it are correctly, without error, gone to (ayyante), known, the objects, soul, non-soul, etc.: thus religion' is tenet (siddhānta). Or else 'religion, because in it the things denoted, soul, etc. correctly move (ayante), go, attain to firm ground in their own own-nature: thus religion' is scripture (agama). Not given to partiality, not attached to a single alternative. For as cause of partiality jealousy has been stated in regard to the other prime doctrines; and in Thy religion, from absence of jealousy, there is no partiality. For
") The Jain Canon. a) This explains the sense of the Suffix -in in matsarin, derived from matsara.
*) This (Hemacandra's Grammar, V. iii. 130 [M. L.)) accounts for the grammatical form of the word samaya, "convention', 'religion, as derived from samyak, 'correctly', ti, go'.
