Syadvada Manjari

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

Page 68

17. The Purvamima sa doctrine enjoining himsü'
invisible, is inferred. For after marriages, etc., though distinguished by mantras stated in the Vedas, we see hundreds and more of people distressed by calamities, such as widowhood, shortness of life, poverty, etc.; and others the opposite thereof, after those same made without consecration by mantras. And, if it is said, 'In those cases an imperfection of the act (of sacrifice) is the cause of the disappointment', - No! because doubt is not at an end: In those cases is the disappointment in the fruit due to imperfection in the act, or to want of potency in the mantras ? And so there is no certainty, since it is not established that these are never devoid of the fruit.
Or, if it is said, 'As on your view statements such as "Good health, attainment of enlightenment, the supreme boon of trance let them give" 21) are held to bear fruit only in another world, so also the Veda-statements approved by us have not their fruit in this birth. Why not accept that ? (82) And so*) there is no room for criticism in regard to marriage etc.', - Ah! the complications of the texts (vacana)! As through the mantra-consecrations used in marriage, etc., in the present birth there is fruit thereof in the coming birth, similarly, if we accept as cause of merit the religious activities, marriages, etc., in other, the second, etc., lives, there results a continuity of this through countless births. And so there would never be a final completion of mundane existence; and that being so, no one attains beatification, and so we wet, in the Veda approved by you, a bulb-formation on the root of tho shoot of otherwise) finished mundane existence. But the prayer for health, etc., as being through speech neither true nor false 22) cause of purity of development, is not an objection; for here is meant mental health, etc., and that is the highest fruit, since its characteristic is the waning of the diseased state defined as mundane existence in its four conditions 23). And how possibly can prayer, with that for object (visaya), not be respected by persons of discretion ? Nor is it a fact that that fruit of a thereby produced purity of development is not obtained. Because on the part of all disputants there is no disagreement as to mental purity being productive of the fruit of beatification.
Nor is the hurt described in the Vedas not contemned; because it is reproached by those who are perfect in correct outlook and cognition, and by the Vedānta disputants who have taken to the path of light. And so the truth-seers read -
"Those who on pretence of offering to the Gods, or on pretence of sacrifice,
Without compassion slay living beings, go to an awful destiny"24). The Vedāntists also say:
"In blind darkness sink we who make sacrifice with animals,
That hurt, forsooth, should be a duty has not been nor will it be'25). Likewise:
"From this sin done by killing let Agni release (muncatu) me" 26); meaning, 'let him cause my release (moca yatu)', because the word is Vedic'. (83) Vyása also says *7) -
"In the water of brahma-carya and compassion, surrounded by the terrace of cognition,
Having bathed at a very pure sacred place which carries away the mud of sin. (1) *) itasca; atasca, kha ka ha ra, Das. n) Avašyaka-sutra, XXIV. 6 (M. L.). *) Being not affirmation, but wish or prayer. +) Sc. as god, inan, lower animal or denizen of hell (M. L.). *) Untraced. *) Untraced. *) Untraded. Päraskara (?). *) Untraced. (Maha-Bhärata.)