Reality English Translation of Sarvarthasiddhi

SR No.: 001197
Original Sutra Author: N/A
Author: S A Jain
Publisher: Jwalamalini Trust Chennai
Publication Year: 1992
Total Pages: 334
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 20 MB

Page 54

26
THE ATTRIBUTES OF SUBSTANCES
17. (These are the attributes) of substances (objects).
These four kinds of sensory knowledge relate to objects. The object of the senses is called a substance. Apprehension etc. arise in the case of objects characterized by the attributes of many (much) etc. Now why should this be mentioned, as many (much) etc. relate to objects alone? It is of course true. But 'of substances' is mentioned in order to refute the views of other schools of thought. Some say that the senses have contact only with qualities such as colour and that they cognize only the qualities. But this is not true. The non-material qualities such as colour cannot be contacted by the senses. If it were so this cannot happen, Colour was seen by me, odour was smelt by me'. But it does occur. How does it? That which attains modes or that which is attained through modes is artha, substance (dravja). When an object is contacted by the senses, it is proper to say that colour also is contacted by the senses, as colour is not separate from the object.
Do these (apprehension etc.) occur in the case of all the senses and the mind? Or is there any difference ?
व्यञ्जनस्यावग्रहः Vyañjanasyāvagrahaḥ
(18) 18. (There is only) apprehension of indistinct things.
Vyanjanam is the collection of indistinct sounds etc. In the case of these there is apprehension. What is the purpose of this sutra? It is for determination that there is apprehension only and not speculation etc. If so the word 'only' must be included in the sutra. No, it is not necessary. If a rule is onunciated in a matter which is already established, it is intended for the sake of certainty. Hence, without the word 'only,' it becomes restrictive in meaning. Now apprehension is the same in both cases. Then what is the difference between the two ? The difference between arthāvagraha and vyañjanaragraha lies in distinct and indistinct apprehension. How? It is as in the wetting of a new earthenware vessel. For instance, the new earthenware vessel does not get wet by two or three