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XXX. The doctrine of the Syädväda, all-comprehensive and impartial
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partiality is comprised in jealousy, 'and the compriser, when stopped, stops also the comprised"; so that, jealousy being stopped, partiality also stops-that is the sense. "Thy religion', - the Genetive of connection, videlicet relation of denotand and denotant. Although as regards the sutra the authorship is on the part of the Ganadharas), the religion being, as regards the sense, of the Holy One's authorship, there is no contradiction in the relation of denotand and denotant, because of the text: "The sense is stated by the Arhat, the suira is skilfully composed by the Ganadharas"). Or else the 'religion' is the system (prapakea) of origination, destruction and stability; and because those have by His Holiness been patently stated in the form of key terms (mātṛkā). And thus the scriptural text, "It is either being produced, or is departing, or is stable") - so there is no fault. The absence of jealousy is what he justified by means of an epithet, 'which desires the Methods in totality without distinction'. In totality, in entirety; the Methods, the Naigama, etc.; without distinction, so that there is no distinction; desiring, wishing, because the 'equivocal' doctrine consists of all the Methods. Just as to pearl jewels in separate fractions, when sewn on a single thread, the term 'necklace' belong, so to the Methods, with their separate purposes, when attached with a single thread called the Quodammodo doctrine, belongs the designation 'Demonstrant called inspired scripture'. (237) 'Surely, as the Methods separately are contradictory, how is there absence of contradiction in their combination? We say: Just as on finding a right impartial settler of a question even mutually disagreeing disputants stop their dispute, so the Methods, though mutually hostile, on approaching the teaching of the omniscient, have their disagreements appeased by the use of the word Quodammodo, and stand in the state of absolute mutual friendship. And thus the religion of the Holy One, as composed of all the Methods, has without contradiction a consisting of all the outlooks; because the outlooks are in the form of Methods. Nor should it be said, 'Then why is the religion of the Holy One not observed in them?"; because the ocean, although composed of all the rivers, is not observed in them when divided. And accordingly, concluding an unity of utterer and uttered, the honoured Sri-Siddhasenadivakara says -
"Like all the rivers in the ocean
Thy views, O Lord! are in motion together towards Thee;
Nor in them is Your Worship clearly discerned,
Like the ocean in the wholly separate rivers"?).
But others expound as follows: As through their status as alternatives and counter-alternatives the other prime doctrines are jealous, in that way Thy religion, adopting with impartiality all the Methods, is not jealous. Being how? Given to partiality (pakṣapati); an alternative (pakṣa), that is, addiction to a single alternative; he overthrows (palayati), that is 'abolishes': (so) 'given to partiality": because passion has been completely destroyed. And in this exposition 'jealous' is the Predicate, and in the previous one 'given to partiality" was so that is the difference. And here the discrimination between forced and unforced exposition is to be made by the discriminant himself. This is the meaning of the verse.
4) On these see note XXIII 11).
*) Viseṣävasyaka, 1119 (M. L.).
) Quoted also in Pramana-mimämsä, I. i. 31, where it is styled päramärṣa=ārsa here.
") From Siddhasena's Thirty-twos, Dvätṛimsad-dvätrimsikä, IV. 15 (M. L.): quoted also in Bhayad wa's comm. on Sammati-tarka (ed. Ahmedabad, p. 29).
