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174
TATTVĀRTHA SŪTRAR
of a component or of the form of a collection of components.
Kāla or time has not been counted among the types of the fundamental verity ajīva. That is because there obtains a difference of opinion as to whether kāla is or is not a fundamental verity. Even those authorities who treat kāla as a fundamental verity consider it to be of the form of loose units not of the form of a collection of units; hence according to them too it is not proper to enumerate kāla along with the astikāyas. As for those authorities who do not at all treat kāla as a fundamental verity, there is according to them no question of enumerating kāla among the types of a fundamental verity.
Question : Are these four fundamental verities of an ajīva type admitted also by the other philosophical systems ?
Answer: No. The two verities ākāśa and pudgalas are admitted by the systems like Vaiseșika, Nyāya, Sārkhya etc.; but the remaining two verities dharmāstikāya and adharmāstikāya are admitted by no system other than the Jaina. The same verity which is called ākāśāstikāya by the Jaina system is called ākāśa by the non-Jaina ones. The designation pudgalāsţikāya is current only in the Jaina theoretical treatizes; as for the non-Jaina theoretical treatizes, in them the verity standing in place of pudgala is known by the names like pradhāna, prakrti, paramāņu etc. 1.
Enunciation of the Fundamental Substances :
The above mentioned four fundamental verities of an ajīva type—viz. dharmāstikāya etc.—and jīva or soul—these five are substances. 2.
According to the Jaina viewpoint this universe is not exclusively of the form of modification or change but in spite of being subject to change it is beginningless and endless. According to the Jaina viewpoint there are in this universe just five fundamental substances of the form of astikāya; it is they that are mentioned in the present aphorism.
In the present aphorism and certain coming ones the generic and specific properties of the substances are described and
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