Читать книгу The Sarva-Darsana-Samgraha - Madhava - Страница 17

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This doctrine of the Árhatas deserves a rational condemnation, for whereas there is only one thing really existent, the simultaneous co-existence of existence, non-existence and other modes in a plurality of really existing things is an impossibility. Nor should any one say: Granting the impossibility of the co-existence of existence and non-existence, which are reciprocally contradictory, why should there not be an alternation between existence and non-existence? there being the rule that it is action, not Ens, that alternates. Nor let it be supposed that the whole universe is multiform, in reliance upon the examples of the elephant-headed Gaṇeśa and of the incarnation of Vishṇu as half man, half lion; for the elephantine and the leonine nature existing in one part, and the human in another, and consequently there being no contradiction, those parts being different, these examples are inapplicable to the maintenance of a nature multiform as both existent and non-existent in one and the same part (or place). Again, if any one urge: Let there be existence in one form, and non-existence in another, and thus both will be compatible; we rejoin: Not so, for if you had said that at different times existence and non-existence may be the nature of anything, then indeed there would have been no vice in your procedure. Nor is it to be contended: Let the multiformity of the universe be like the length and shortness which pertain to the same thing (in different relations); for in these (in this length and shortness) there is no contrariety, inasmuch as they are contrasted with different objects. Therefore, for want of evidence, existence and non-existence as reciprocally contradictory cannot reside at the same time in the same thing. In a like manner may be understood the refutation of the other bhaṅgas (Árhata tenets).

Again, we ask, is this doctrine of the seven bhaṅgas, which lies at the base of all this, itself uniform (as excluding one contradictory), or multiform (as conciliating contradictories). If it is uniform, there will emerge a contradiction to your thesis that all things are multiform; if it is multiform, you have not proved what you wished to prove, a multiform statement (as both existent and non-existent) proving nothing.[107] In either case, there is rope for a noose for the neck of the Syád-Vádin.

An admirable author of institutes has the founder of the Árhata system, dear to the gods (uninquiring pietist), proved himself to be, when he has not ascertained whether his result is the settling of nine or of seven principles, nor the investigator who settles them, nor his organon, the modes of evidence, nor the matter to be evidenced, whether it be ninefold or not!

In like manner if it be admitted that the soul has (as the Árhatas say), an extension equal to that of the body, it will follow that in the case of the souls of ascetics, who by the efficacy of asceticism assume a plurality of bodies, there is a differentiation of the soul for each of those bodies. A soul of the size of a human body would not (in the course of its transmigrations) be able to occupy the whole body of an elephant; and again, when it laid aside its elephantine body to enter into that of an ant, it would lose its capacity of filling its former frame. And it cannot be supposed that the soul resides successively in the human, elephantine, and other bodies, like the light of a lamp which is capable of contraction and expansion, according as it occupies the interior of a little station on the road-side in which travellers are supplied with water, or the interior of a stately mansion; for it would follow (from such a supposition) that the soul being susceptible of modifications and consequently non-eternal, there would be a loss of merits and a fruition of good and evil unmerited.

As if then we had thrown their best wrestler, the redargution of the rest of their categories may be anticipated from this exposition of the manner in which their treatment of the soul has been vitiated.

Their doctrine, therefore, as repugnant to the eternal, infallible revelation, cannot be adopted. The venerated Vyása accordingly propounded the aphorism (ii. 2, 33), "Nay, because it is impossible in one;" and this same aphorism has been analysed by Rámánuja with the express purpose of shutting out the doctrine of the Jainas. The tenets of Rámánuja are as follows:—Three categories are established, as soul, not-soul, and Lord; or as subject, object, and supreme disposer. Thus it has been said—