Study of Tattvarthasutra with Bhasya

SR No.: 001578
Original Sutra Author: N/A
Author: Suzuko Ohira
Publisher: L D Indology Ahmedabad
Publication Year: 1982
Total Pages: 196
Language: English
Classification: Book_English, Tattvartha Sutra, Philosophy, Tattvartha Sutra, & Tattvarth
File Size: 13 MB

Page 101

Soc. 3. SOME PROBLEMS IN THB T.S.
ruksa gunas serve here as the causes of the mutual attraction and actual coming together of the atoms and composites. It is not difficult to postulate that motion or vibration may occur to the atoms and composites when they are combined together to go through interpenetration or diffusion of their spatial units, which is assumed to be happening constantly in the natural phenomena. The foregoing Bhagavati statement of the motion aad rest pertaining to the atoms and composites seems to be expressing the concept as such.
Now going back to our problem, proper, Umāsvāti discusses the problem of atomic combination in the content of pudgala as follows :
V:23-24 nature of pudgala
(viewed from the aspect of bhāya) 25-28 components 25 aņu-skandha as components
(dravya 26 method of skandha formation
(dravya) 27 method of aņu formation
(dravya) 28 cause of the perceptibility of skandha
(kşetra) 32-36 process of atomic combination
(bhāva) It is indisputable that Umāsvāti posited the problem in the same manner as the Agamic theoreticians did. Thus from the standpoint of dravya, pudgala is considered in terms of its components, namely, atoms and composites. And the production of the atoms and composites is logically posited from the same standpoint of dravya. Therefore the atoms are produced by the division of a composite, and the matter composites are produced by the combination of atoms, by the division of composites, and by the combination-cum-division of both atoms and composites. However, the perceptibility of a thing depends solely upon the number of its pradeśas with which the number of atoms constituting a composite has nothing to do. This is the standpoint of kşetra, upon which ground Umājvāti clarified in the Brāşya that the three methods of skan ha formation do not apply to the law of the visibility of a thing. To explain the accout further, the one pradesi skandha is necessarily invisible. So the one pradesi skandha consisting of two to infinite atoms does not have the capacity of raising palpability to the eye. Therefore, sanzhāta, bheda, and singhāra-bheda of two to ananta atoms taken place within one pradeś is barren as to its potency of imparting perceptibility. Perceptiblity arises in the two pradeśı skandhi onwards, thus only the number of pradeśas of a composite is responsible for the rise of the palpability or the dimension of a thing. In another words, the sūtra V:28, 'bheda-sanghtābhyām cākşuşaḥ.' has to be understood in the sense that the visibility of a thing arises due to the division and combination of the pradesi components, i. e. atoms and composites. The union or disu nion of the pradeś13 of matter components alone is competent to manifest the visibility of a skidh to th: eye. It is sigoificant that the simultaneous process of
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