Syadvada Manjari

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

Page 97

96
T. W. Thomas, Mallişeņa's Syādvadamañjari
outlining of objects belongs to the Reason only; and thus says Vacaspati 1), "Every acting person, having reflected and presuming 'I am here empowered', decides this is to be done by me'. And therefore he acts, - this is established from common experience. Here the certitude 'I must do' belongs to the Reason, which from the proximity of the intelligence acquires intelligentness; this decision is the unshared operation of the Reason". And from the (123) proximity of the thought-potency the Reason, although unintelligent, appears as if possessed of intelligence. In the Văda-mahārnava 20) also it is said: "The reflection of the object conveyed to the mirror of Reason ascends to the Spirit, as if to a second mirror. And this alone is his being an experiencer; to the self, on the other hand, no change (vikāra) befalls". And thus says Asuria) -
"When the Reason has this development apart from him, experience is said to be his;
Like the rising of an image of the moon in clear water". But Vindhyavasin 2) expounds experience as follows -
“Spirit, himself unaffected, makes mind, though unintelligent,
Illumined by himself through his proximity, like the adjunct the crystal" ?s). Nor should it be said 'If Spirit is without qualities, and non-evolving, how has he Mokşa ? For the root muc means 'disjoining of bonds', and in the non-evolving Spirit remains of defiled acts with their suffusions (vāsanā) *4), which are called bonds', are impossible. For the same reason he has not mundane existence, otherwise named 'state after death', because he is without action. For only Prakrti, as reposing on different Spirits is bound, is in mundane existence, and is freed; not Spirit; of Spirit bondage, freedom and mundane existence are said metonymously: as victory and defeat, although belonging to servants, are said metonymously of the master, because the fruit thereol, (124) treasure-gain, and so on, belongs to the master. Sinilarly experience and beatification, though belonging to Prakrti, are connected with Spirit, because of non-apprehension of detachment'.
Now all this is idle talk: 'Thought-potency', and 'void of outlining of objects' are mutually conflicting expressions. The verb cit 25) is used in the sense of consciousness, intelligence, or, because 'by it thinking is done, it is thought. If that is not regarded as consisting of outlining of self and others, then it would not be even potency of thought; like pot. Nor is a rising in the Reason of a reflection of the incorporeal thought-potency logical; since that causing of a reflection) is an attribute of the corporeal. Nor again is a transference without a corresponding evolution logical; because in default of having a somehow or other active essence ) an alteration even in the substrate Prakrti is unaccountable, and because in what is without loss
*) The quotation is from Vacaspatimiśra's commentary, Samkhya-tattva-kaumudi, on the S.-kärikā (v. 23, M, L.).
O) A Vedānta (Samkhya ?) text, so-named, is not published. But a so-named work by the Jain Abhayadeva is cited, and it is recorded by Sukhabāla Becaradāsa, editor of Siddhasena's Sammati-tarka with commentary by Abhayadeva, that that commentary is supposed by some to be secondarily entitled Vada-mahārnava (M. L.).
21) An early follower of Kapila: see Samkhya-kärikā, v. 70. The quotation is from Haribhadra's Yogabindu, v. 449.
*) Contemporary of Isvara krşņa. *8) Quoted from Haribhadra's Yoga-bindu, v. 448.
*) Vāsanā, which in common language signifies imparting of a scent, is much discussed in Buddhist writings (see Stcherbatsky, Buddhist Logic, II (Index): it denotes a factor in a thought due to prior experience or activity, a bias. Its possibility upon Buddhist supporitions is contested by Kumarila in Slokavärttika, V, vv. 1788qq., trans. pp. 144 sqq. See further infra pp. 108, 110, 115, 121, 123sq.
2) The meanings are as given in Hemacandra's Grammar, Dhātu- pārāyana, bhvadi, no. 278 (M. L.). 19) This the Samkhya denies to Spirit.