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MOKSHA MARG PRAKASHAK
parts of Anumana (inference) are the Avayavas (components). On removal of Sanshaya (doubt), finding something correct from some angle, is Tarka (logic). Later on, knowing (something) in ascertained form, is Nirnaya (decision). Learning by discussion between the teacher (Acharya) and the taught (pupil) in the form of 'for and against a subject' is the vada (debate). In the inquisitiveness form of tale, whatever faults like duplicity, etc. found, is called Jalpa (prattling). A discussion without opposite viewpoint is Vitanda (preverse argumentation). Where there is no true reasoning such subdivisions like unapproved reasoning, etc., are Hetvabhasa (fallacy). The words or speech with duplicity is Chhala (fraud). Such imposed defects which are not real defects are called Jati (class or category). And by which the subjugation of opponent is caused that is Nigraha Sthana (stoppage of argument).
Thus, the aforesaid Sanshya etc. Tattvas are in fact not substantially any Tattva (reality). The Tattvas are described for involving thinking and being the cause for ascertaining the knowledge and for showing the profound learning through discussion. But what spiritual achievement would result from these Tattvas.? To remain imperturbed by uprooting sex-anger, etc. impure dispositions, is real achievement; that object is not highlighted here at all, rather different tactics of pedantry are put forth. So, this too is mere cleverness; therefore, this theory is not rudimental.
Further, you will say that without knowing these (Tattvas) the purposeful Tattvas cannot be ascertained; therefore, these are called Tattvas, but the grammarians also put forth such type of tradition that by reading grammar the meaning (of words, etc.) is determined and the specialists of food, etc. also maintain that on getting stableness of the body by taking food, the people become capable in ascertaining the Tattvas; so, such an argument is not purposeful.
And if you will say that the grammar, food, etc. are certainly not the cause of Tattva-Jnan i.e., attaining knowledge of Tattvas, but are the cause of accomplishing worldy objects. Similar to these (cause) the Tattvas described by you are instrumental causes of accomplishing temporal deeds. Knowing through senses, etc. has been described to be the direct knowledge, etc., and in taking decision about
stump or person is stated to be the doubt etc. Hence, those Tattvas Jain Education International For Private & Personal Use Only
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