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31. Not so, on account of the impossibility in one.
The Bauddhas have been refuted. As now the Gainas also hold the view of the world originating from atoms and similar views, their theory is reviewed next.--The Gainas hold that the world comprises souls (giva), and non-souls (agiva), and that there is no Lord. The world further comprises six substances (dravya), viz. souls (giva), merit (dharma), demerit (adharma), bodies (pudgala), time (kala), and space (akasa). 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 astikayas (existing bodies)'--the astikaya of souls, the astikaya of merit, the astikaya of demerit, the astikaya of matter, the astikaya of space. This term 'astikaya' 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 (asrava), bondage, nigara, 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 (virya) 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 ghatikarman, and the four aghatikarman. 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 (Samadhi) 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 (parinama) of the atoms. The Gainas 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-bhangi-nyaya ('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 paryaya--to be existing, one and permanent in so far as they are substances, and the opposite in so far as they are paryayas.
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