________________
... [282]...
rsal). Thoral) and thans, one is
for different types or classes of a dravya (439, 501). This point has been noted by Ac. Malayagiri also.1
The author wanted to clarify that though dravya and paryāya are identical they are different also and that all the paryayas or parināmas are not of one substance only. This has been suggested by pointing out the difference between the numbers of dravyas and paryayas. For instance, he states that the number of infernal beings is asamkhyāta (439) but that of their paryāyas is ananta (440). Again, out of various classes of living beings the class of vegetation and that of liberated ones contain ananta number of dravyas. Thus jīva dravyas all taken together could be regarded as ananta but jiva dravyas of any one class except the above-mentioned two classes are asamkhyāta. Yet the number of paryayas of any one class is ananta. All this is explained clearly in the present Pada.
On the basis of such suggestions of the author, the Jaina theoreticians postulated two kinds of universals, one is called tiryaksāmánya (horizontal universal) and the other ürdhvatā. sāmānya (vertical universal). That universal which runs through spatially different individuals is called tiryaksāmānya whereas that universal which runs through temporally different modes of one individual is called ürdhvată-sămānya. Urdhvatāsāmānya is nothing but dravya itself. One individual thing has one ürdhvatasamanya which is responsible for the notion of its identity. On the other hand, one individual has many tiryaksāmānyas which are responsible for the notion of its similarity with different individuals. Jivatva universal is tiryaksamanya when viewed as a common characteristic running through different individual jivas but it is also ürdhvatāsāmänya when viewed as a characteristic persisting in one individual jiva inspite of this jiva undergoing different modifications. The roots of the clarifications and interpretations of the terms and concepts dravya, paryāya, samanya, visesa offered by Jaina theoreticians in the course of time while comparing their concepts with the corresponding ones found in other systems of Indian philosophy are clearly visible in this work. The clarifications and explanations of these terms and concepts, met with in this work, have in turn their roots in the Anga works like Bhagavati.2
Unlike Vedāntins, Jainas believe in the plurality of Jiva (Soul) substance. The number of jīvas are ananta. Hence, in Jainism
1. Commentary, folios 179 B, 202 A 2. For the discussion of this topic readers may refer to Introduction to
Nyāyāvaturavārtikavrtti, pp. 25-31; also Agama Yuga kā Jaina Darśana, pp. 76-86.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
