The Bauddhas have been refuted. As now the Jainas also hold the view of
the world originating from atoms and similar views, their theory is
reviewed next.--The Jainas hold that the world comprises souls (jîva),
and non-souls (ajîva), and that there is no Lord. The world further
comprises six substances (dravya), viz. souls (jîva), merit (dharma),
demerit (adharma), bodies (pudgala), time (kâla), and space (âkâsa). The
souls are of three different kinds-bound (in the state of bondage),
perfected by Yoga (Yogasiddha), and released (mukta). 'Merit' is that
particular world-pervading substance which is the cause of the motion of
all things moving; 'demerit' is that all-pervading substance which is
the cause of stationariness, 'Body' is that substance which possesses
colour, smell, taste, and touch. It is of two kinds, atomic or
compounded of atoms; to the latter kind belong wind, fire, water, earth,
the bodies of living creatures, and so on. 'Time' is a particular atomic
substance which is the cause of the current distinction of past, present,
and future. 'Space' is one, and of infinite extent. From among these
substances those which are not atomic are comprehended under the term
'the five astikâyas (existing bodies)'--the astikâya of souls, the
astikâya of merit, the astikâya of demerit, the astikâya of matter, the
astikâya of space. This term 'astikâya' is applied to substances
occupying several parts of space.--They also use another division of
categories which subserves the purpose of Release; distinguishing souls,
non-souls, influx (âsrava), bondage, nijara, samvara, and Release.
_Release_ comprises the means of Release also, viz. perfect knowledge,
good conduct, and so on. The soul is that which has knowledge, seeing,
pleasure, strength (vîrya) for its qualities. Non-soul is the aggregate
of the things enjoyed by the souls. 'Influx' is whatever is instrumental
towards the souls having the fruition of objects, viz. the sense-organs,
and so on.--Bondage is of eight different kinds, comprising the four
ghâtikarman, and the four aghâtikarman. The former term denotes whatever
obstructs the essential qualities of the soul, viz. knowledge,
intuition, strength, pleasure; the latter whatever causes pleasure,
pain, and indifference, which are due to the persistence of the wrong
imagination that makes the soul identify itself with its body.--'Decay'
means the austerities (tapas), known from the teaching of the Arhat,
which are the means of Release.--Samvara is such deep meditation
(Samâdhi) as stops the action of the sense-organs.--Release, finally, is
the manifestation of the Self in its essential nature, free from all
afflictions such as passion, and so on.--The atoms which are the causes
of earth and the other compounds, are not, as the Vaiseshikas and others
hold, of four different kinds, but have all the same nature; the
distinctive qualities of earth, and so on, are due to a modification
(parinâma) of the atoms. The Jainas further hold that the whole complex
of things is of an ambiguous nature in so far as being existent and
non-existent, permanent and non-permanent, separate and non-separate. To
prove this they apply their so-called sapta-bhangî-nyâya ('the system of
the seven paralogisms')--'May be, it is'; 'May be, it is not'; 'May be,
it is and is not'; 'May be, it is not predicable'; 'May be, it is and is
not predicable'; 'May be, it is not, and is not predicable'; 'May be, it
is and is not, and is not predicable.' With the help of this they prove
that all things--which they declare to consist of substance (dravya),
and paryâya--to be existing, one and permanent in so far as they are
substances, and the opposite in so far as they are paryâyas. By paryâya
they understand the particular states of substances, and as those are of
the nature of Being as well as Non-being, they manage to prove
existence, non-existence, and so on.--With regard to this the Sûtra
remarks that no such proof is possible,'Not so, on account of the
impossibility in one'; i.e. because contradictory attributes such as
existence and non-existence cannot at the same time belong to one
thing, not any more than light and darkness. As a substance and
particular states qualifying it--and (by the Jainas), called
paryâya--are different things (padârtha), one substance cannot be
connected with opposite attributes. It is thus not possible that a
substance qualified by one particular state, such as existence, should
at the same time be qualified by the opposite state, i. e.
non-existence. The non-permanency, further, of a substance consists in
its being the abode of those particular states which are called
origination and destruction; how then should permanency, which is of an
opposite nature, reside in the substance at the same time? Difference
(bhinnatva) again consists in things being the abodes of contradictory
attributes; non-difference, which is the opposite of this, cannot hence
possibly reside in the same things which are the abode of difference;
not any more than the generic character of a horse and that of a buffalo
can belong to one animal. We have explained this matter at length,
when--under Sûtra I, 1--refuting the bhedâbheda-theory. Time we are
conscious of only as an attribute of substances (not as an independent
substance), and the question as to its being and non-being, and so on,
does not therefore call for a separate discussion. To speak of time as
being and non-being in no way differs from generic characteristics
(jâti), and so on, being spoken of in the same way; for--as we have
explained before--of jâti and the like we are conscious only as
attributes of substances.--But (the Jaina may here be supposed to ask
the Vedântin), how can you maintain that Brahman, although one only, yet
at the same time is the Self of all?--Because, we reply, the whole
aggregate of sentient and non-sentient beings constitutes the body of
the Supreme Person, omniscient, omnipotent, and so on. And that the body
and the person embodied and their respective attributes are of totally
different nature (so that Brahman is not touched by the defects of his
body), we have explained likewise.--Moreover, as your six substances,
soul, and so on, are not one substance and one paryâya, their being one
substance, and so on, cannot be used to prove their being one and also
not one, and so on.--And if it should be said that those six substances
are such (viz. one and several, and so on), each owing to its own
paryâya and its own nature, we remark that then you cannot avoid
contradicting your own theory of everything being of an ambiguous
nature. Things which stand to each other in the relation of mutual
non-existence cannot after all be identical.--Hence the theory of the
Jainas is not reasonable. Moreover it is liable to the same objections
which we have above set forth as applying to all theories of atoms
constituting the universal cause, without the guidance of a Lord.