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The General Conception of Knowledge
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tattva or tathya and dravya. Vätsyāyanal explains tattva (category) as the true nature of an object. If the object is real, its tattva is reality or existence. If the object is unreal its tattva is unreality or non-existence. The Jainism also holds the same view. The Uttarādhyayana enumerates the following nine kinds of tathyasą : Jiva (soul), Ajiva, (not-soul), Bandha (bondage), Punya (virtue), Papa (vice), Āśrava (inflow of the karmic matter), Samvara (stoppage of the inflow), Nirjarā (destruction of the karmans already stored), Moksa (salvation). A real faith in these nine categories is known as samyaktvas (the right attitude), which is one of the constituents of the way to liberation. The same sūtra describes dravya, guna and paryāya as the objects of knowledge which constitute the objective reality.
The Tattvārtha+ substitutes tatt va in place of the tathya and describes their number as seven, instead of nine. It includes punya and pāpa in the category of āśrava. The Uttarādhyayana describes the six dravyas as loka5 (universe). It means that the six dravyas with their guņas and paryāyas constitute the entire external reality.
In the Nyāya system all objective reality is included in the second category of prameya. According to the Jainism all the three realities of dravya, guna and paryāya are included into the first two categories of jīva and ajiva.
Dravya, Guna and Paryāya : Dravya is defined as the abode of guņas. The Tattvārtha? and the later scholars add paryāya
1. Vātsyāyanabhäsya p. 2 2. Uttarā. XXVIII, 14. 3. Sthầuanga, 65. 4. Uttarā. XXVIII, 14; Tatvārtha 1.1-5 5. Uttarā. XXVIII 5-8; Tattvärtha 1.4. 6. Uttarā. XXVIII, 6. 7. Tattvārtha V. 38.
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