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196
YASASTILAKA AND INDIAN CULTURE
comparison is, however, fallacious, because the moon is seen as one in the sky and as many elsewhere in the form of reflections; but the undifferentiated Absolute is nowhere seen apart from the diversities of the visible world,
JAIMINĪYA DOCTRINES
Somadeva refers to the Jaiminīyas or the followers of Jaimini, who declare that the mind is by nature impure like charcoal and collyrium, and can never be purified. This opinion is expressed also by Dhūmadhvaja in the episode of Candakarian and Sudatta, and he deduces from it a sensualist conception of life. He maintains that just as charcoal, though rubbed, never becomes white, similarly the mind, impure by nature, never becomes pure.3 Further, there is no heaven in the guise of another world for which it is worth while to perform religious austerities; the real heaven is the ardent mutual love of a maiden of twelve and a youth of sixteen!* Dhūmadhvaja goes on to ridicule those who forsake the pleasures of the senses and strive for pain rather than pleasure.
The opinions of Dhūmadhvaja are controverted by Sudatta. If the mind or the inner faculty is impure, why does Kumārila in offering salutation to Siva describe him as being composed of pure knowledge ? Sudatta then cites a verse which declares the existence of the eternal soul: it is interwoven with all things, yet not in contact with anything, and its nature is ever pure as the sky. कथं चेदं वचनमजयम्
समस्तेषु वस्तुष्वनुस्यूतमेकं समस्तानि वस्तूनि यन्न स्पृशन्ति ।
वियद्वत् सदा शुद्धिमद्यस्वरूपं स सिद्धोपलब्धिः स नित्योऽहमात्मा ॥ P. 254 The sage concludes by saying that just as a gem tarnished by impurities can be cleansed with effort, and ore turned into gold by a process of manufacture, similarly the Self can be liberated from passion by those who are well-meaning and resort to the canon of the Arhats.
1 अथ मतम् -एक एव हि भूतात्मा देहे देहे व्यवस्थितः । एकधानेकधा चापि दृश्यते जलचन्द्रवत् ॥ तदयुक्तम् । एका . खेऽनेकधान्यत्र यथेन्दुर्वेयते जनैः । न तथा वेद्यते ब्रह्म भेदेभ्योऽन्यदभेदभाक् ॥ P. 273. 2 'अङ्गाराअनादिवत् स्वभावादेव कालुष्योत्कर्षप्रवृत्तस्य चित्तस्य न कुतश्चिद्विशुद्धचित्तवृत्तिः इति जैमिनीया। 3 घृष्यमाणो यथाङ्गारः शुकृतां नैति जातुचित् । विशुध्यति कुतश्चित्तं निसर्गमलिनं तथा ।। P. 250. 4 'न चापरमिषस्ताविषः समर्थोऽस्ति यदर्थोऽयं तपःप्रयासः सफलायासः स्यात् । यतः द्वादशवर्षा योषा षोडश
वर्षोंचित स्थितिः पुरुषः । प्रीतिः परस्परमनयोः स्वर्गः स्मृतः सद्भिः।।' P. 251. 5 'घृष्यमाणाङ्गारवदन्तरङ्गस्य विशुद्ध्यभावे कथमिदमुदाहारि कुमारिलेन-विशुद्धशानदेहाय...... । .....'नमः सोमार्ध.
धारिणे ॥' See Chapter XVIIL. 6 मलकलुषतायात रत्नं विशुध्यति यत्नतो भवति कनकं तत्पाषाणो यथा च कृत क्रियः । कुशलमतिभिः कैश्चिद्धन्यैस्तथाप्तन:
याश्रितैरयमपि गलत्केशाभोगः क्रियेत परः पुमान् ॥ P. 254.
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