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8. PHILOSOPHICAL DOCTRINES
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Somadeva and put in the mouth of Sudatta (P. 254) records the Jaina objec. tions to the theory of Siva being the source of scriptural knowledge. aging
वक्ता नैव सदाशिवो विकरणस्तस्मात् परो रागवान् द्वैविध्यादपरं तृतीयमिति चेत्तत् कस्य हेतोरभूत् ।
शक्त्या चेत् परकीयया कथमसौ तद्वानसंबन्धतः संबन्धोऽपि न जाघटीति भवतां शासं निरालम्बनम् ॥ The idea of the verse is that Sadāśiva cannot be the expounder of a system, since he is incorporeal nor can this rôle be attributed to the deity in his corporeal aspect, for example, to Siva as the consort of Pārvatī, because as such he is subject to passion, which makes him unfit for the task. A third alternative is lacking; and it cannot be urged that he expounds the system by means of an extraneous Sakti or Power, because he cannot be supposed to possess any such Power owing to the absence of any integral celationship between the two. It follows therefore that the sāstra of the Saivas is without any authoritative foundation. This dismisses another claim of the Saivas that a very rare sāstra originated from Siva in the form of Nāda or Sound,
Sudatta then points out certain inconsistencies in the Saiva doctrine resulting from the two mutually conflicting conceptions of Siva, the corporeal Rudra and the incorporeal Sadāśiva. The Jaina sage argues that if Rudra is regarded as omniscient, even though he is subject to passion and similar affections, that will contradict Patañjali's definition of īśvara or the Supreme Being as one untouched by passions, acts, consequences and impressions, and hence possessing the highest degree of omniscience. It is a fallacy to associate omniscience and passion with the same person; and a conception of Rudra, worldly yet omniscient, contradicts also the assertion that Siva possesses the qualities of freedom from passion, self-control, and omniscience besides irresistible might, contentment, supreme bliss, and untrammelled energy.
Sudatta continues the argument and shows that the conception of the incorporeal Sadāśiva also involves similar contradictions. The poet Grahila,' for instance, in his hymn to Sadāśiva, speaks of the pballus of the god and the inability of Brahman and Vişņu to find out its limit, and refers also to the burning of the three cities of the demons by Siva when the earth became his chariot, Indra his charioteer, the sun and the moon the chariot-- wheels and so on. Further, there is another aspect of Sadāśiva which is not in keeping with the character of an incorporeal being. Sudatta quotes in this
1 For another attack on the Saiyaśāstra see Chap. X. 2 gå ata a tard-31€fateregr arrasala
T OTTI arki Türê 43 *Tip Vol. II, p. 250. 3 "रागादिभिरुपद्रुतस्यापि रुद्रस्याप्ततायो 'क्लेशकर्मविपाकाशयरपरामृष्टः पुरुषविशेष ईश्वर' इति, 'ऐश्वर्यमप्रतिहतं महजो
fata:" = fareza." For the verse in question see Chap. XVIII. 4 See Chap. XVIII. 5 For the verse in question see Chap. XVIII.
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