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CHAPTER ELEVEN came there from Marumandala and stopped. “Heaven be praised, the Blessed One has come today,” said Abhaya, delighted. After he had gone and paid homage to the Blessed One, full of devotion, he recited this hymn of praise.
Stuti (313–324)218 “In the absolute permanence of a substance exist the destruction of the things done and the appearance of the things undone. Also in absolute impermanence exist the destruction of the things done and the appearance of the things undone. In the absolute permanence of the soul there is no experience of pleasure and pain; in the form of absolute impermanence there is no experience of pleasure and pain. Good and evil, bondage and emancipation are not in the doctrine of absolute permanence; good and evil, bondage and emancipation are not in the doctrine of absolute impermanence. Indeed, the function of an object is not joined to the successive order or simultaneousness of permanent things; the function of an object is not joined to absolute momentariness. But, when the character of permanence and impermanence is attributed to an object, as you teach, Blessed One, then there is certainly no flaw. Verily, sugar219 is the cause of phlegm, and ginger the cause of bile; yet there is no defect in the medicine that has the twofold nature (i.e. a mixture) of sugar and ginger. It has not been demonstrated by means of knowledge (pramāņa) that two contrary attributes in the same thing are wrong; for the union of opposing colors is seen in objects of variegated color. A learned Buddhist who considers one form of knowledge (consciousness) combined with several kinds can not scorn a many-sided statement. A Yauga or a Vaişeșika who says that it is authoritative to consider a variegated form as one or as many, can not scorn a many-sided statement. The Sānkhya, foremost
218 This is no. 8 in Vs. p.96. 219 318. Guda is the first raw sugar, Anglo-Indian joggery.?.
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