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CHAPTER-IX
451
soul, “I am soul; and colour, etc. is the nature of the matter, the matter is a distinctly separate substance from me"- if such belief of the substance is not attained, then mere belief of the qualities is not efficacious. And "I am soul”- such belief is acquired but if the belief of the true nature of the soul, as it really is, is not acquired then without the belief of its quality, the mere belief of the substance also is not efficacious. Therefore, the belief of the substance along with its qualities alone is efficacious. Or the Jiva etc. are also termed by both the words Tattva and Artha; therefore, tratarefferrare. Tattavamà. varthastattvartha,i.e., the Tattva is also the Artha, their belief is Samyagdarshan (right belief).
With this meaning, at some places-Tattva-shraddhana (belief of qualities) is called right belief and at other places Padartha Shraddhana (belief of substances) is called right belief. So, one should not understand any contradiction there. This is the purpose of stating the two words Tattva and Artha.
Why Seven Tattvarthas Only Question: The Tattvarthas are infinite. From the general point of view, all these are covered under Jiva-Ajiva; therefore, either two only or infinite should have been stated? The Asrava etc. are the specific dispositions of Jiva-Ajiva only; what is the purpose of stating them separately?
Answer: If here, the purpose would have been only of acquiring belief of substances, then the statement would have been either in the general or specific form which will produce knowledge of all substances; but that is not the purpose here; here the purpose is of (attaining) liberation only. So, here only those general and specific substances and dispositions are given by whose belief liberation is attained and without whose belief liberation cannot be attained.
Therefore, the Jiva and Ajiva (soul & nonsoul), these two, are stated as general form of Tattvas from the viewpoint of one category of many substances. By knowing these two categories Jiva can acquire the belief of self and non-self, then he can know the self as distinct from non-self, may endeavour for liberation for one's own weal and can know the non-self as distinct from the self; then by becoming detached (dispassionate) from the non-self substances, he
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