Book Title: ISJS Jainism Study Notes E5 Vol 02
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
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SCHOOL OF
TIONAL
SELF STUDY IS THE SUPREME AUSTERITY
Pr
परम
feeling of difference (like aging) in the same object is due to visesa called paryaya or mode
as indicated in Parikṣamukha,
AN STUDIES
Further the feeling of sameness in two different objects is due to vertical-universal attribute and the feeling of differences amongst them is due to vyatireka-višesa. This is explained in Parikṣamukha as follows:
"paraparavivartavyapi dravyamürdhvatamṛdiva sthāsādiṣu
ekasmin dravye kramabhāvinah parināmāḥ paryāyā ātmani harṣaviṣādādivat® ||
8
Hence every object in this universe is with universal and specific attributes. This is the nature of the substance by which the part causing the feeling of sameness in an object is universal and the part, which is the cause, the feeling of differences in the same is called specific.
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Origination-destruction - permanence in an object relates to transformation in the object. The permanence component of the substance relates to vertical universal and the origination - destruction to viseṣa called mode or paryāya. Past being the material cause of present and present being the material cause of future proves that the three moments are tied to the inseparable cause-effect - cause sequence. Existence of this combination of universal and specific attributes in an object indicates the existence of infinite attributes in the object.
sadṛśaparināmastiryark khandamundadisu gotvavät?\
arthäntaragato visadṛśaparināmo vyatireko gomahiṣādivat"||
2.0 Cognizing the Reality
Umāsvāmi in the Tattvärthasutra says that the object of knowledge (prameya) can be cognized by pramana (organs of valid knowledge) and naya (doctrine of viewpoints). Pramāṇa makes the entire truth as its prameya while naya makes only a part of truth its prameya. For people like us we have to use naya doctrine to cognize an object as per our objectives. This sūtra also forms the basis of the doctrine of Anekānta or multiplicity of viewpoints. To know any entity, we have to view it from at least two viewpoints as follows:
5 Parikṣamukha-4/5
6 Parikṣamukha. 4/8
7 Parikṣamukha-4/4
Parikṣamukha-4/9
Pramananayairadhigamah, Tattvärthasūtra 1/6
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STUDY NOTES version 5.0
