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10
TATTVĀRTHA SŪTRA
attachment and aversion which is a hindrance to the partisanship of right ascertainment—to the āgraha or insistence on satya or truth. And as soon as this acuteness of attachment and aversion disappears the soul concerned becomes wide awake to the reception of truth. It is this spiritual awakening that is called samyaktva (=samyak-darśana). 2-3. The fundamental verities mentioned by name :
Jiva or soul, ajīva or non-soul, asrava or inflow, bandha or bondage, samvara or protection, nirjarā or cleansing off and mokṣa or emancipation-these are the fundamental verities!. 4.
In many texts punya or spiritual merit and pāpa or spiritual demerit are counted among the fundamental verities which are thus total nine. But here their number is seven because here both punya and pāpa are included in the verity asrava or the verity bandha. And the inclusion in question is to be understood as follows. Both punya and pāpa are of two types—viz. a dravyatype i. e. physical type and a bhāva-type i. e. mental type. The auspicious Karmic matter is punya of the physical type, the inauspicious Karmic matter is pāpa of the physical type. Hence punya and pāpa of the physical type are included in the verity bandha—for it is the Karmic matter adjoined to a soul or the specific adjunction of the Karmic matter to a soul that is called bandha of the physical type. On the other hand, the auspicious mental endeavour that causes punya of the physical-type is punya of the mental type while the inauspicious mental endeavour that causes pāpa of the physical type is pāpa of the mental type—and
1. What the Buddhist philosophy understands by the four āryasatyas (or noble truths) viz. duhkha or misery, samudya or the cause of misery, nirodha or the cessation of misery, and marga or the path to the cessation of misery, what the Samkhya and Yoga philosophies understand by the four vyūhas (or arrays)-viz.heya or that to be rejected, heyahetu or the cause of that to be rejected, hāna or rejection, and hānopāya or the means of rejection, and what the Nyāya philosophy understands by the term artha (or object worthy of investigation)—the same is understood by the Jaina philosophy by the five of the verities here catalogued-viz. those from asrava upto moksa.
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