Syadvada Manjari

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

Page 99

98
F. W. Thomas, Mallisena's SyadvAdamañjari
And as for it having been said, "To Prakrti only in its various residences belong bondage and liberation, and mundane existence, and not to Spirit" ), - that also is unsound. If the Spirit's non-separateness, defined as non-apprehending of discrimination from Prakrti, attached to him by a beginningless series of lives, is not of itself bondage, then what other bondage, pray, should there be ? And by your esteemed self admitting that 'Prakrti is the occasion of all things that have origination, it is karma 33) that is admitted under another term; because that (karma) has such an own-form, and because it is non-intelligent.
As for bondage triple through the distinction of prākstic, evolutionary and dākṣinic34), as thus: those who worship Prakrti from cognizing self in Prakrti, theirs is the prākrtic bondage: those who, with the notion of Spirit, worship mere evolvents, namely elements, sense-organs, egoity, awareness, theirs is the evolutionary; if sacrifice and well-doing, it is the dākşinic: for he, who without recognizing the Spirit's reality engages in sacrifice and well-doing is bound, with a mind impaired by desire, because of the text
"Those who, deeming sacrifice and well-doing the best, In their folly do not welcome another better thing, They, having through their good deeds lived on the summit of the firmament,
Enter this world or one still inferior"35) - this (bondage) in its whole triplicity is mere supposition; because as having an own-form in a way non-distinct from the influences of false outlook, non-renunciation, heedlessness and vice, it is included in the causes of bondage by karma. (127) And, when bondage is established, its (the Spirit's) mundane life is established undeniably: since bondage and Moksa have a single locus, 'the one who is bound, that same is released', it is Spirit that has release, because thus it presents itself down to children and herdsmen.
If it is said, 'when from his seeing a discrimination of Prakrti and Spirit Prakrti desists from working, the Spirit's abiding in its own-form is Moksa', - No! Because in Prakrti, whose own-nature is to work, unconcern is illogical. Or, if it is said that her working depends on the interests of Spirit, and the seeing of discrimination is the interest of the Spirit; when that comes to pass, it stops, its purpose being fulfilled, because of the text -
"As the dancing girl, having made a display to the audience, desists from her dancing,
So Prakrti, having exhibited herself to Spirit, withdraws"36) - Not so! Because she, being non-intelligent, has no reflective action; as, even when an observation of sound, etc., has taken place, she again works to the same effect, similarly, even when the seeing of discrimination has taken place, she will again work to that effect; because her own nature, marked by working, has not left her. And the example of the dancing girl is fatal to one's own doctrine; for, as a dancing girl, although, after exhibiting her dance to the company, she has desisted, works again because of their eagerness, why is not Praksti likewise, even when she has stopped after showing herself to Spirit, again to work? Therefore it must be agreed that on the extinction of ali karma it is Spirit that is released.
Similarly, the other suppositions of theirs 37): (1) by reason of the distinction of darkness, delusion, great delusion, murk, blind murk, the five-fold 'mistake' (vi paryaya) - ignorance,
**) This corresponds to Sāmkhya-kārikā, v. 62 (M. L.): cf. p. 94 n. 5. 33) Sc. moral action and retribution, in the Indian sense.
34) Prūkstic bondage represents entanglement in general prakrti, vaikärik entanglement in the evolutes (vikti) of prakrti, and dākşinic entanglement in religious works (daksina, religious donation'). For these specifically Samkhya terms see S.-kārikā, v. 43.
35) Mundaka-u panişad, I. ii. 40 (M. L.). **) Sãmkh ya-kārikā, v. 59 (M. L.). 27) These may be verified in Samkhya-kärikü, vv. 46-51.