Syadvada Manjari

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

Page 65

F. W. Thomas, Mallisena's Syadvādamañjarī
produced by heedlessness); as on the part of butchers, hunters, etc. But hurt ordained by the Vedas 1) is, on the contrary, cause of merit, because it produces satisfaction (priti) on the part of gods, guests and ancestors, like the attention of worshipping such. Nor is the production of their satisfaction unestablished: the non-failure, of course, of the fruit, namely rain, etc., to be accomplished by the Kariri), etc., sacrifices, has for its cause the favour of the particular divinities thereby satisfied. Likewise also the mastering of foreign kingdoms through the Chagala-Jangala) sacrifice described in the Tripurarnava is to be produced by the favour of divinities made well-inclined thereby. As for the satisfaction of guests, arising from the taste of the preparation of honey-mixture, etc., that is patently observable. (76) On the part of ancestors also, whose souls are pleased by the carrying out of such and such Sraddha?), etc., besought by them, it is seen manifestly that they cause aggrandisement of their posterity. And Scripture is here a proof: and that this states the carrying out of horse-sacrifice, oxsacrifice, man-sacrifice for the satisfaction of the gods is quite familiar. As regards guests we have: "Let him prepare for a learned Brahman a great ox, or a great goat, etc. )", while for the sake of the satisfaction of ancestors,
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"Two months with fish-flesh, three months with that of deer,
Four months with that of sheep, five months with that of birds""),
and so forth.
Having thus in his heart reflected upon the opponent's intent, the teacher rejoins: "Not merit, etc.". Though ordained. although justified by the Veda; to say nothing of the not ordained; hurt, in the form of taking the lives of living beings; not a cause of merit, not a condition of the consequence of merit. Because here there is manifest conflict with one's own statements: as thus: 'if hurt, how cause of merit ?", "if cause of merit, how hurt?". "Hear the sum total of merit, and, having heard, ponder upon it" 10), etc.; for we do not say that 'she is both a mother and barren'. The opponent's intent is, 'Hurt is a cause (kāraṇa), while merit is effect of it'). Nor is this without a drawback; for what follows the presence and absence of anything is effect thereof; as the pot, etc., following the lump of clay. And that merit does not come only from hurt is obvious; since it would follow that observance of austerities. giving, concentrated contemplation and the like would not be causes thereof. (77) If it is said. We do not say that hurt universally is cause of merit, but only if special; and special is that only which is ordained by the Veda', - Surely, is it cause of merit because the living beings to be killed do not die, or because, even if they do die, they have no painful thoughts, or through their obtaining a happy destiny? Not the first alternative; because their loss of life is directly beheld. Nor the second; because, as the mind-movements of others are hard to detect, the absence of painful thoughts is mere verbiage. On the contrary, when they in their own speech disagreeably call out, 'O Misery! Is there no compassionate person for refuge ?', since we see
3) This pramada is defined as thought of doing something known to be a thing not to be done or correspondingly of not doing what should be done: it is a sinning against the light.
See the clear declaration by Kumarila in the Śloka-värttika, II. vv. 261-5, trans. p. 62.
3) This rite (for rain), in which were used shoots of the Karira shrub (see Hillebrand, Ritualliteratur, p. 120) is discussed by Kumarila in Śloka-vārttika, XVII v. 26, trans. p. 381: in later texts it becomes a stock topic.
6) With ram and deer flesh; but the reference infra, p. 69, seems to indicate rather a goat and a jungle-man. The Tripurarnava seems to be a Saiva (Sakta) Tantra work..
7) Rites for the Manes, detailed in numerous treatises on household usage (Grhya-sutra) and general duties (Dharma-sutra and -smṛti).
8) Yajnavalkya-smṛti, I. 109 (M. L.).
*) Manu-smrti, III, 268 (M. L.).
10) Canakya-raja-niti, I. 5 (M. L.).
"The distinction is made by Kumarila in Sloka-värttika, II. vv. 213sq.