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TATTVĀRTHA SŪTRA
anya which is presented as such a definition by all the philosophical systems positing soul. And though the account of sense-organs offered in the present chapter two is apparently different from that offered by the Vaiseșika and Nyāya systems, the types of sense-organs posited by it, their nature and their respective objects are all almost literally the same as found in these latter systems. Similarly the account offered by the Vaišeșika system of the earth-made, water-made, fire-made, and air-made bodies and the account offered by the Sānkhya system of the subtle and gross bodies4 though apparently different from the account of bodies offered in Tattvārtha,' are in fact indicative of the different aspects of one and the same experience. Lastly the account offered in Tattvārtha of the life-quantum capable of being interrupted in the middle and that not thus capable, and the reasoning advanced by it in this connection are literally similar to those found in Yoga-sūtra? and its bhāsya. And though the geographical information contained in the present chapters three and four is not touched upon by the aphorist of any other philosophical system, yet we have in the bhāsya to Yoga-sūtra 3.26 a detailed account of the hellish-grounds, the elements water, air, ākāśa etc. supporting these grounds, the hellish beings residing in those grounds, the middle loka-region, the mountains Meru, Nişadha, Nīla etc., the world-regions Bharata, Ilāvsta etc., the continents and occean like Jambūdvīpa, Lavaṇasamudra etc., the various heavens belonging to the upper loka-region, the species of heavenly beings residing in those heavens, the lifeextent of these heavenly beings, their means of enjoyment like women, entourage etc., their manner of living—an account which
1. 2.15-21. 2. Nyaya-Sūtra 1,1.12 and 14. 3. See Tarksangraha, the account of earth, water, fire air. 4. Sankhya kārikās, kārikās 40-42. 5. 2.37-49. 6. 2.52. 7. 3.22; for details, see the present Introduction, pp. 23-29.
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