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* TATTVASANGRAHA: CHAPTER XX.
THE IDEA THAT THERE IS no dissimilarity, AND YET THE THING IS different' WOULD INVOLVE A SELF-CONTRADICTION. CONSEQUENTLY, WHEN ONE HAS TO ACCEPT SOME SORT OF difference AMONG THINGS, HE HAS TO ACCEPT DISSIMILARITY' ALSO, AND THENCE ALSO THE *PARTICULAR CHARACTER OF THINGS."-(1717-1719)
COMMENTARY.
Standard entities'--the Cloth and the rest (to which the Jar is being compared). If the Jar were entirely devoid of dissimilarity to these other things-Cloth, etc.--then, there being no difference between them, the Jar could not be any thing different from those things; as it would be nondifferont from it, like the form of its own self. For instance, what is called 'dissimilarity' is only that form of the Jar which is different from the Cloth, -nothing apart from that form ; hence to say that there is dissimilarity in the Cloth, etc., and yet there is no difference from the Jar", would involve self-contradiction as difference and dissimilarity' are synonymous terms.-(1717-1719)
Having thus established the fact that every entity has the two-fold character-the General and the Particular, the Jaina proceeds to show that these two aspects serve as the basis of usage free from all confusion -
TEXTS (1720-1721)
"THE ENTITY ITSELF IS ONLY One IN ESSENCE, BUT IS REGARDED AS HAVING SEVERAL ASPECTS, AND THESE ASPROTS ARE THERE IN
THE FORM OF BEING APPREHENDED BY inclusive AND exclusive COGNITIONS; THE FORMER ONES, BEING inclusive, ARE SPOKEN OF AS 'COMMON'
(UNIVERSAL, GENERAL), WHILE THE LATTER, BEING exclusive, ARE CALLED
PARTICULAR'.-(1720-1721)
COMMENTARY. "The real truth of the matter is as follows :-Like the gleaming Sapphire, every entity, while being one, has several aspects; of these aspects, some are apprehended by inclusive notions, and others by exclusive notions. Those that are apprehended by inclusive notions are inclusive and hence spoken of As Common', while others, which are apprehended by inclusive notions, are exclusive and hence said to be Particular. The inclusive notion appears in the one non-distinctive form of 'Entity'; while the exclusive notion appears in the distinctive form 'this is jar, not Cloth." (1720-1721)
The following Texts proceed to refute the above Jaina view :
| SR No. | 007609 |
| Book Title | Tattva Sangraha Vol 2 |
| Original Sutra Author | N/A |
| Author | Kamlashila, Ganganatha Jha |
| Publisher | Oriental Research Institute Vadodra |
| Publication Year | 1939 |
| Total Pages | 887 |
| Language | English |
| Classification | Book_English |
| File Size | 84 MB |