Tattvartha Sutra

SR No.: 006796
Original Sutra Author: N/A
Author: Sukhlal Sanghavi, K K Dixit
Publisher: L D Indology Ahmedabad
Publication Year: 2000
Total Pages: 596
Language: English
Classification: Book_English, Tattvartha Sutra, & Tattvarth
File Size: 10 MB

Page 210

CHAPTER ONE
37
the grand total three hundred thirty six (28 x 12 = 336). Of course, this enumeration of sub-types is based on a rough consideration. For as a matter of fact there are innumerable such sub-types depending on the clarity or otherwise of the accessories like light etc., the multiplicity of objects, the diversity of the subsidence-cum-destruction of the karma concerned.
Question : Those earlier enumerated twelve varieties bahu, alpa etc. are applicable only to the particular objective features; on the other hand, arthāvagraha has for its object something that is utterly general. How can then one speak of those twelve varieties in the case of arthāvagraha ?
Answer : To tell the truth, arthāvagraha is understood to be of two types—viz. vyāvahārika or that considered from a practical standpoint, and naiscayika or that considered from a definitive standpoint. And when one speaks of those twelve varieties bahu, alpa etc. they ought to refer to the former type, not to the latter. For in the latter type what is reflected is something utterly general—that is, something devoid of the particular features like class, quality, action; so there is no possibility of the particular features like bahu, alpa etc. being grasped by this type.
Question : What distinguishes the vyāvahārika arthāvagraha from the naiścayika ?
Answer : The arthāvagraha which for the first time grasps something in general is naiscayika arthāvagraha. On the other hand, the avāya-cognition which grasps some one particular feature and is followed by a curiosity as to some other particular feature and by an avāya-cognitions of it is to be called an avāyacognition grasping both the general and the particular. It is this type of avāya-cognitions which are called vyāvahārika arthāvagraha. Thus only that avāya-cognition is not a vyāvahārika arthāvagraha which is not followed by a curiosity as to some new particular feature; on the other hand, all avāya-cognitions which produce curiosity as to ever newer particular features are to be treated as vyāvahārika arthāvagraha.