Tattvarthadhigamsutram Part 2

SR No.: 002716
Original Sutra Author: Umaswati, Umaswami
Author: Hiralal R Kapadia
Publisher: Jivanchandra Sakarchandra
Publication Year: 1929
Total Pages: 472
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 12 MB

Page 53

INTRODUCTION of the Vaiseșika idarśana and prakrtivāda of the Sankhya darśana ; for, it embraces both ārambha-vāda and parināma-vāda.
The characteristics of ®kāla as defined in Tattvārtha (v. 22) and the question of its admission as an entity (v. 38) have a very great resemblance with those mentioned in the Vaiseșika darśana (II. 2. 6). This system looks upon time as a separate entity, whereas the Sānkhya does not. The definitions of sat and dravya can be compared very easily with pariņāminitya defined in the Sankhya and Yoga systems. The necessary environment for drapyārambha as regards the paramānus of the Vaiseșika system differs widely from the one for paud galika-bandha-dravyārambha of Tattvārtha (v. 32--35).
The definitions of dravya and guna mentioned in Tattvartha 7,40) are very near those of the Vaisesika darśana ( I. 1-15, 'I. 1-16). The technical words for parināma-vāda used in Tattvārtha and in the Sankhya system are practically the same. The representation of sat as draoya, guna and paryāya in Tattvārtha reminds us of the treatment of
1. See Tarkasangraha, sect. 10-13. 2. See the following couplet of Sankhya-karikā: “प्रकृतेर्महस्तितोऽहकारस्तस्मात् गणश्च षोडशकः।
Teniu ty TATT : 94 a 113 11” etc.
3. For the detailed description of this see my work Arhata.darśana-dipika (pp. 590-610).
4. “ STEFAAT gure part o f repeat I 7-7-4." 5. See Nyāyakandali (p. 48.)
6-7. Prof. A. Chakravartinayanar observes in his introduction (pp. XXIX and XXX) to Pañcāstikāya :
"The term Dravya denotes any existence which has the important characteristic of persistence through change. Jaina conception of reality excludes both a permanent and unchanging real of the Permedian type and also the mere eternal flux of Heraclites. An unchanging permanent and mere change are unreal and impossible abstractions. Jaina Bystem admits only the dynamic reality or Dravya. ........................
The approximate parallel conceptions in the western thoughts will be Spinoza's substance, qualities and modes. Of course for Spinoza, there was only one substance whereas here we have six distinct substances or Dravyas. The term 'attribute' is used in a technical sense by Spinoza whereas it means merely the qualities in Jaina Metaphysics."
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