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SAHRDAYĀLOKA "vikārā'pagame satyam suvarņam kundale yathā vikārā'pagame satyām
tām āhuḥ prakstim parām.” V. P. III. 33. We find in the Chāndogya Upanișad a saying, viz.—"vācārambhanam vicāro nāmadheyam mrttikety eva satyam." (VI. 4)—i.e. The earth is real, the modifications viz. ghata, pata, etc. are unreal. Patañjali gives the illustration- of gold and its modifications "suvarnam kayācid, ākstyā yuktam pindo bhavati. pindākrtim upamrdya rucakāh kriyante. äkrtir anyā ca anyā ca bhavati, dravyam punaḥ tad eva."-M. bh. I. i. 1.
Helārāja says that the āgamavid has identified jāti with the ultimate reality or premordial entity (i.e. parā-prakrti)—"antyā parā prakstiḥ satyā, sarvavikārā'nuyāyini praśānta-kallolā cid eka-ghanā brahma, iti āgamavidaḥ-Helārāja, on V. P. III. 32.
This parā-prakrti by itself is an eternal flow of pure consciousness undisturbed from outside. Thus, for the grammarian i.e. āgamika this is the Highest Being and it gives the loftiest idea of a class. This mahā-sattā or mahā-sāmānya permeates the entire universe and appears in different forms through all the individuals. This is the summum genus that is ultimately signified by all words, prātipadikas i.e. crude forms, verbal roots, and suffixes like tva, tal, etc. etc.
"sambandhi-bhedāt sattaiva bhidyamānā gavā'dişu, jātir ity ucyate tasyām
sarve sabdāḥ vyavasthitāḥ.” V. P. III. 34. All words refer to this 'sattā.' It reveals itself, according to Vārsyāyaṇi in six forms
"saiva bhāva-vikāreșu
şad-avasthāḥ prapadyate” –V. P. III. 36. Thus, observes Helārāja, all activity is sattā-vivartai.e. revealation of 'sattā.' “samagraḥ kriyā-kalāpaḥ sattā-vivartaḥ”—Helārāja.
This jāti is eternal and indestructible. Vyādi and his followers who uphold the theory of dravya' i.e. the theory that words signify things and not class, also give a highly philosophical explanation. Under the Vārttika viz. "siddhe sabdā'rtha
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