Syadvada Manjari

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

Page 45

44
F. W. Thomas, Mallisena's Syadvādamanjarī
Is established as paradise (final release). (5)
Surely, in that state what sort of a self is left:
With only its own-form for its abode (basis) abandoned of all its qualities? (6) That form of it the wise call transcendent of the six waves,
Unvitiated by vices and pain, which depend upon the bonds of worldly existence. (4) The six waves are desire (kāma), anger, greed, pride, deceit and exhilaration". (8) Then by those thus justifying these three statements, by those who are not Thine, those who are outside Thy precepts, the followers of the Kanada-doctrine; fine sutras sütrified, the correct doctrine worked out. Or else, 'finely sütrified' is an adverb; so sutrified that there is a fine (sobhana) sutra, discriminating cognition in the composition of an arrangement of the matter (vastu); - there has been made a composition of the sense of such and such a sästra - that is the gist. Because of the Anekārtha statement 2), 'Sutra, agin, making 'sewing (sūcanukāri), is applied to a book and to an arrangement of threads'.
And here finely sūtrified' is an expression of praise which by contrary (viparita) indication contains (implies) ridicule, as in
'Much obliged; what can be said of it?
Your Worship has long manifested your good nature!'2"),
and so on; and the ridiculousness is because of the illogicality of those views. As thus: although all the categories without distinction are to be known by awareness of existence, to adopt connection of existence only with the three, substance, etc., and not with the triad, universal, etc., (48) is a great open robbery. For consider the verbal meaning of the word 'existence". That of which we say 'it is', is existent; and the status (bhava) of the existent is existence; that is-ness is the own-form of entities; and that is by you also stated with regard to all the categories, without distinction. What is this 'half-old lady' business 28), that only in regard to the triad, substance, etc., there is application of existence, and not in regard to the other three?
If it is said that 'By reason of the non-existence of the presentation of conform recurrence 29) there is no application of existence to the triad, universal, etc.', Not so; because in regard to these also a presentation of recurrence cannot be ruled out. in regard to the universals. earthiness, cowness, potness, etc., an uniform presentation, 'universal', 'universal' is experienced: in regard to differences also, because of their plurality, 'this difference also', 'this difference also': and in regard to inherence by reason of the distinction of such and such delimitants according to the above stated argument.
If it is said that 'It is because of (false) attribution of existence, due to its similarity to the having an own-form, that in regard to universals, etc., also we have the recurrence of 'existent, existent", then this becomes an illusory presentation. Or, if it is said that 'The recurrence of one (eka) notion in regard to things of separate own-nature is in fact illusory (mithya); in the case of substance, etc., also let the recurrence of the presentation be due to false attribution of existence'. If that is said, - Not so: because, when the primary (sense) is non-existent, superimposition of it is impossible; the presentation of recurrence is primary in the case of
2) From Hemacandra's Anekartha-samgraha (Collection of words with more than one meaning), II. 475 (M. L.).
27) An ironical verse. M. L.
2) A well-known maxim regarding capricious distinctions: see Col. Jacob's A Handful of Popular Maxims, I, pp. 7-8.
29) The non-application of 'existence' to Universals, Particularities and Inherence (by reason of lack of subspecies) is partly discussed under V.-sutra, I. ii. 10 sq.