Syadvada Manjari

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

Page 25

F. W. Thomas, Mallişeņa's Syādvādamañjari destruction of a former conjunction destroyed, and through experiencing the evolution termed origination of a subsequent conjunction is originated. And, since in both situations the substance of ether persists, it has collocality ) with orgination and destruction.
And so, what they call the definition of 'eternal', -i. e. "Eternal is what is unlost, unoriginated, permanent, of one form"), that is rejected, because there is no such entity. But the true definition of eternal' is, - "Eternal is that which does not lose its being that'"'; for, because the 'being that', despite the actuality of origination and destruction, is in the form of a continuant, its meaning 'what does not pass away is eternal' fits. For, if we approve of "unlost, etc.', as marks of the eternal, then it would follow that origination and destruction have nothing to rest on. Nor is there through connection with those two defeasance of eternality: because it is said - (18)
Substance apart from states, states abandoned by substance;
Where, when, by whom, in what form have they been seen, or by what proof?"10). Nor is ether not a substance.
Ether is both eternal and non-eternal because even to ordinary people the expression 'ether (space) of the pot', 'ether of the cloth' is familiar. For even when on the removal of the pot the ether of the pot is occupied by a cloth we have the expression 'ether (space) of the pot'. Nor should it be said that this is figurative, and hence unauthoritative (no proof): because even a metaphor by way of some community of attribute touches also the main sense. For in the ether, of which all-embracingness is the primary extension, parts are conceived, in consequence of the limited extension connected with the pot, cloth, etc., which are deposited in it; and, being spoken of as embracing the limited space in each case, it becomes conditioned by such and such designations, 'the ether of the pot', 'the .ether of the cloth etc. And, when it is connected with such and such a pot, etc., the ether, which persists as all-embracing, assuines a different (state). And hence with difference of state there is also difference of what has the state, because those (states) do not exist apart from it (the thing in space). Thus it is proved that ether (space) is both eternal and non-eternal.
For even the 'Self-originates' (Svayambhuva)11) accept only entities which are both eternal and non-eternal. Thus they say, "Triple is this development of the subject of attributes; by way of dharma (character), by way of laksana (date as present, etc.), by way of avasthā (stage)'. Take gold as the subject of attributes; its character - development is as dish, ornament, etc.; the character's development in 'date', again, is futurity, etc. When in fact this gold-worker, having broken up a dish, makes an ornament, then the dish, having aban. doned the mark of presentness, assumes the mark of pastness, whereas the ornament, having abandoned the mark of futurity, assumes the mark of presentness. But only while in the condition of presentness has the ornament an evolution of 'stages', assuming the stages of new and old. (19) This is the triple development of the subject of attributes. And the *characters', 'dates', and 'stages are different and non-different from the bearer of those
8) Ekādhikaranatva and samanadhikaranatva / sāmāpādhikaran ya are technical terms, signifying residence in a single or common locus.
This definition is untraced: in the Nyā ya-kosa, s. v., some others are cited. 10) In the Sammati-tarka (M. L.) a partly identical verse is given in Prakrt form. Mallisena's reading corresponds to Haribhadra's Anekanta-jaya-patakā, p. 102.
1) M. L. understands by the name Svāyambhuva the adher ts of the Patañjali Yoga-system, which should be correct, since the cited opinion corresponds to Yogas arh, III. 13 (M. L.), and the terminology accords. The word laksana, however, in the sense of time-staje (as Past, Present or Future) was much handled in discussions with and between Buddhist seets. 'Sell-originates' might be a scoffing substitute for 'Brahmans', understood as 'adherents of Brahma Svayambha'.