वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[sū. 2. 2. 33. ADH. 6.] VEDĀNTA-KAUSTUBHA 369 Adhikarana 6 The section entitled "Impossible in one". (Sūtras 33-36) SŪTRA 33 "(THE JAINA DOCTRINE IS) NOT (TENABLE), ON ACCOUNT OF THE IMPOSSIBILITY (OF CONTRADICTORY ATTRIBUTES) IN ONE (AND THE SAME THING)." Vedānta-pārijāta-saurabha The Jainas ascribe contradictory attributes like existence and non-existence and so on to all things. This does not stand to reason, because the co-existence of contradictory attributes, like existence and non-existence and the rest, is impossible, like that of shadow and light. Vedānta-kaustubha The view of the Buddhists, who leave the hem of their lower garment loose and untucked, has been disposed of. Now the view of the Jainas, the naked, are being disposed of They hold that the universe comprises souls and non-souls, and is without a Lord. They maintain also that atoms are the causes of the world. They imagine couples of contradictory attributes, like existence and non-existence, in all the categories. Thus, according to them, there are seven categories, summing up all scriptural teachings, viz. soul, non-soul, influx (of foreign matter into the soul), (its) stoppage, freedom from decay, bondage and release.1 Among these, the souls are sentient, and endowed with the attributes of knowledge, perception, happiness and strength. Thus, knowledge means the apprehension of the real nature of objects through the right discrimination between the soul and the non-soul. Perception means cognizing objects, being free from attachment and detachment The souls in bondage have worldly happiness, while the freed souls have the happiness which inheres in themselves. Likewise strength means proper endurance. These souls are possessed of parts, and are of the size of the body. Among them, some are souls in bondage, some are freed souls, some are ever-perfect The freed souls are omniscient and possessed of unsurpassed happiness. 1 Jīva, ajīva, āsrava, saṁvara, nirjara, bandha and mokṣa. 24