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

[SŪ. 2. 2. 33. ADH. 6.] VEDĀNTA-KAUSTUBHA 371 And, there are four non-destructive karmas,¹—viz. relating to the knowable, relating to the name, relating to family descent and relating to life,²—which are the causes of the body, its sense of egoity, regard and disregard for the happiness and the rest due thereto On the cessation of bondage, there is salvation, or the manifestation of the natural and real nature of the soul through the grace of the ever- perfect Arhatas. They have also a set of different categories, consisting in five ontological categories,³ viz. the category of the soul, the category of matter, the category of merit, the category of demerit and the category of space ⁴ The term ontological category (astikāya) is denotative of conventional objects occupying many places. (The compound ‘jīvāstikāya’ is to be explained as) a Karma-dhāraya thus. The soul is the category,⁵ and so on in all other cases too To all these, they apply the system of seven paralogisms,⁶ viz. May be it is, may be it is not, may be it is not predicable, may be it is and is not, may be it is and is not predicable, may be it is not and is not predicable, may be it is, it is not, and is not predicable.⁷ (The compound ‘Sapta-bhaṅgī- naya’ is to be explained thus:) The aggregate of the seven dialectical formulæ is ‘sapta-bhaṅgī,⁸ its reasoning’ (sapta-bhaṅgī-naya). The word ‘may’ (syāt) is an indeclinable represented by a verbal ending, and should be understood to have the meaning of ‘littleness’. Thus, it is to be construed as—It exists partly and does not exist partly, and so on. The sense is this: The whole mass of object, consisting of substances and modifications ⁹ is variable. The form of the substance being one, permanent and conceivable as existent, existence, oneness, permanence and the rest are justifiable in reference to it. The modifica- tions are the particular states of the substance, having the forms of pots, pieces of cloth and the rest. And they being many, ¹ Aghāti-karma. ² Vedanīya, nāmika, gotrika, āyuska. ³ Astikāya. ⁴ Jīvāstikāya, pudgalāstikāya, adharmāstikāya, ākāśāstikāya. ⁵ Jīvaś cāsau astikāyaś ca. ⁶ Sapta-bhaṅgī-naya. ⁷ Syād asti, syān nāsti, syād avyaktavya, syād asti ca nāsti ca, syād asti cāvyaktavyaś ca, syān nāsti cāvyaktavyaś ca, syād asti ca nāsti cāvyaktavyaś ca. ⁸ Here the ending ‘ī’ is in accordance with Pāṇ. 2.4.17; SD. K. 821, as modified by the Vārttika-sūtra of Kātyāyana 1556, “Akārāntottarapado dviguḥ striyāṁ iṣṭaḥ”. Vide B.M., p 548, vol. 1. ⁹ Dravya and paryyāya.