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56
F. W. Thomas, Mallisena's Syādvādamañjari
at the stage of the size of the young man's body the self may possibly not upon abandoning the size of the child's body be completely destroyed; just as in the case of a snake, when the stage of having no hood arises. And so how is there the consequence of having no other world ? Because, though as a state non-eternal, it is as a substance eternal.
If it is said, 'Well, if the seli has the size of the body, then, when that is maimed, its maiming results', who says what? Because maiming of it to some extent upon maiming of the body is approved; since of the parts of the self conjoined with the body some parts of the self remain in the maimed body-parts, there is maiming of the self. And this is here actually found: Otherwise there would not be observation of quivering in the part separated from the body. Nor does it follow that there is a separate selfhood of the parts of the self which have penetrated into the maimed part; because they have penetrated only there. Nor is there in a single continuum a plurality of selves; for, as the cognitions which envisage a plurality of objects have for support a single judger (observer), non-existence of envisaging would follow, like consciousness of objects to be ascertained by a plurality of cognitions disposed in different bodies 29). If it is said, 'How is there a subsequent rejoining of two severed parts?'- A cutting is not unequivocally admitted, since a cutting too is taken to be as in the case of the threads of a lotus stalka): the rejoining is simply non-contradictory because of there being a destiny to that effect 22).
Thus a self simply of the size of the body is to be admitted, not a pervasive one. Accordingly the self is not pervasive, because it is intelligent, (66) and what is pervasive is not intelligent, like ether: and the self is intelligent, therefore it is not pervasive; and, as it is not pervasive, it is established that it is of the size of the body, since there only are its qualities observed. Even in the case of the Arhats, again, at the stage of Kevalin samudghāta 23) attained in the eighth instant, the all-pervasiness of the self, as pervading a world consisting of 14 Rajjus 24), (67) is occasional; and so it does not constitute an exception, and those who are armoured with the breast-plate of the Syādvāda-mantras are not alarmed by such intimidations. This is the meaning of the verse.
*0) The separate notions of A and B do not combine into one notion of A or B. 11) Some are left projecting. **) Se. a consequence of the law of karma: see note VI 18) and 1 X 5)..
3) A condition when some particles (pradeśa) of the soul expand and issue froin the body and then return: see Outlines of Jainism, p. 90.
34) On the rajjus, which measure the extent of the cosmos, see Outlines, pp. 119-120. The detail of the eighth instant, a doctrine expounded in M. L.'s note on this passage, may be neglected.
