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CHAPTER-V
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only are useful by knowing of which the sex-anger, etc. impure dispositions are uprooted and imperturtability is produced.
Further, you may say that in Prameya Tattvas (knowable elements) the ascertainment of soul, etc. takes place; so, it is purposeful, but everything is knowable (Prameya), no such substance is there which is not the object of Pramiti (knowledge), so what for are the Prameya Tattvas described? The soul, etc. Tattvas should only have been described.
And also the nature of the soul has been propounded contrarily; such decision is reached on thinking without prejudice. For example, they describe two kinds of souls, Paramatma (supreme soul) and Jivatma (mundane souls). The Paramatma is said to be the creator of all. They conjecture that this world is created by the doer (creator) because it is a creation. And whatever creation is there that is created by the creator, e.g., Jar(pot) etc. But this too is a misconjecture because the other facet of this conjecture is also possible which is that this world is not created by the creator, because many uncreated (self-existing) substances are also found in this world. Those which are self-existing are not created by any creator, e.g., sun, etc. For in the world of conglomerated form of different substances, some objects are created by human beings, etc. but many other things are self-existing. So none is the creator of them. These are imperceptible by direct knowledge. Therefore believing God as creator is false.
Further, they describe each Jivatma (soul) has separate-separate bodies, so this is quite true but after their attaining liberation also each liberated soul should be believed to be separate-separate. This has already been discussed in detail earlier. Similarly other Tattvas are described contrarily. Moreover, the differentia of Pramana (valid knowledge) etc. are also imagined contrarily by them. This can be clearly understood by study of Jaina-scripture. In this way the Tattvas described in the Naiyayika-sect are to be known as imaginary.
Vaisheshika-Sect:- In vaisheshika-sect, six kinds of Tattvas are described :1.Dravya (substances), 2. Guna (attributes), 3. Karma (the actions), 4. Samanya (common), 5. Vishesha (specific) and 6. Samvaya (inseparable).
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