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

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68
TATTVĀRTHA SŪTRA
On the other hand, the Vedicist philosophical tradition, chiefly relying on intellect, examines the theses upheld by itself; it
ertakes discussion with a view to resolving some doubt that has been raised and too often it so happens that on the basis of logical reasoning the earlier accepted theses are thrown overboard and new ones established instead or the former are subjected to revision and supplementation. The sum and substance of the whole matter is that the Jaina tradition has not taken as much part in new creation as in keeping intact the traditionally inherited views on the questions of philosophy and ethics.
(d) The Treatment of Subject-matter
(i) The Choice of the Subject-matter
In so many systems of philosophy the subject matter is chiefly an investigation into the sphere of cognisables; this for example in the Vaiseșika, Sānkhya and Vedānta systems of philosophy. Thus the Vaišeșika system of philosophy while offering from its own standpoint an account of the world, tells us as to how many chief substances there are in the world, what they are, how many and what are the other entities standing related to these substances etc.-in this manner chiefly undertaking an investigation into the cognisables pertaining to the world. And the Sānkhya system of philosophy, too, through its account of prakrti and purusa, chiefly undertakes an investigation
None of these commentators created a new thought or introduced a difference in the essential understanding of the Svetāmbara or Digambara sect. On the other hand, the commentators of Upanisads, Gītā and Brahmasūtra undertake so much independent discussion based on the power of logic that they have become polar opposites of each other so far as it concerns an essential understanding of the matter. What is the merit and what the defect of this state of affairs—that is not our present concern; for just now we are only interested in presenting the state of affairs as it obtains. So far as merits and defects are concerned they can well be present in both the traditions and they can also well be absent in both.