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MOKSHA MARG PRAKASHAK
4. Prasarana (Expansion) 5. Yaman (Mortification).
But all these are mere bodily actions, what is the purpose of describing these separately? Moreover, these are not the only ones but are of many types. And these are stated as separate Tattvas, but had these been separate substances then you should have described them as the separate Tattvas, or had these been specifically purposeful in rooting out the sex-anger, etc. passions, then these should have been discribed as Tattvas but both these specialities are not there. And if there is just a casual approach in describing these then the stones, etc. are also found having different forms which could also be described. Nothing is achieved by believing these.
And the Samanya (generalisation) is of two types:Parand Apar. Par is of existence form. Apar is of substance form, etc. And those which are always found functioning in the substance are called its details (Vishesha). The name of an ununited and inseparable relationship between a substance and its qualities is called Samavaya. These Samanya etc. appear in our thoughts only, either by believing many as to be of one kind or by imagining the divisions in one substance or by believing the relationship from the divisions-imagination point of view. These are not separate-separate substances. Moreover, by knowing these (Tattvas) even the specific purpose of uprooting sex-anger, etc. passions is not accomplished; why for then these are called Tattvas? And if only such Tattvas were to be stated then Prameyatva (knowableness) etc. infinite qualities are there in the substance and various types of cases like relationship base, etc. are possible in the substance; so, either all things should have been described or only purposeful ones. Hence, these Samanya etc. Tattvas also are purposelessly described.
Thus, the Tattvas (principles) described by the Vaisheshikas are to be known as imaginary. Besides this, the Vaisheshikas believe only two kinds of Pramanas (valid knowledges) :- 1. Pratyaksha (direct knowledge) and 2. Anumaana (inferential knowledge). So, the correctness-incorrectness of these may be ascertained from Jainascriptures pertaining to logic1. darin, muiHA, 3762-FEST, -fafarmy, fulg-lafaxa4, YAW-HINE,
तत्त्वार्थ-श्लोकवार्तिक, राजवार्तिक, प्रमेयकमलमार्तण्ड, न्यायकुमुदचन्द्र आदि दार्शनिक जैन-न्याय
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