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case there is a geuuine differepce between entities ou account of the Teality of 'prior non-existence' etc.; for otherwise (i.e. if 'prior nonexistence' etc. are not real) the three entities (on the analogy of the ocean, waves and wind) cannot be posited at all.
Note : The Jaina metaphysics posits seven types of existence, of which the first is 'pure existence devoid of all difference'; bence the above translation of the Sanskrit phrase adyam sat. Again, it is a tenet of the Jaipa metaphysics (as of certain other systems of metaphysics) that you caunot speak of one entity beibg different from another unless
you posit:nou-existence'-sub-divided into the four types prior non-existe.nice, posterior non-existence, mutual non-existence, absolute non-existence.
सत्त्वाद्यभेद एकान्ताद् यदि तभेददर्शनम् । भिन्नार्थमसदेवेति तद्वदद्वैतदर्शनम् ॥५१८॥ sativādyabheda ekāntād yadi iadbhedadarśanam /
bhinnārtham asad evett tadvad advaitadarśanam 1/51811 'If existence etc. are absolutely identical in each case (of existence etc.) then all observation of difference, inasmuch as it has mutually different entities for its object, must be illusory. Similarly (rather even more) illusory is the observation of non-duality.
यदा नार्थान्तरं तत्त्वं विद्यते किञ्चिदात्मनाम् । ATFE zaif atan a act t ha: 1193811 -
1946 yadā nārthāntaram tattvam vidyate kiñcid almanām /
mālinyakāri tattvena na tadā bandhasambhavaḥ 11519|| If there exists no foreign element that inight possibly defile the individual souls in a genuine sense the bondage of a soul turns out to be an impossibility,
असत्यस्मिन् कुतो मुक्तिर्वन्धाभावनिबन्धना ।
मुक्तमुक्तिर्न यन्न्याय्या भावेऽस्यातिप्रसङ्गिता ॥५२०॥ . .. asaty asmin kuto muklir bandhābhāvanibandhana /
. muktamuktir na yan nyāyjā bhave'syali prasangitā 115201) . And if bondage becomes au impossibility how can there be any mokşawhich is just a result of there being an absence of bondage ? For it is not proper to posit mokṣa in the case of one who is already liberated; otherwise there will arise undesirable contingencies.
कल्पितादन्यतो बन्धो न जातु स्यादकल्पितः । कल्पितश्चेत् ततश्चिन्त्यो ननु मुक्तिरकल्पिता ॥५२१॥ kal pilad anyalo bandho na jālu sjūd akalpital / Lolbitne rol inte rintsin minni multi alun ten1
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