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is, for the invisible aggregates becoming visible. Hence in accordance with that earlier general statement there ought to be just three causes in the case of the origination of an invisible aggregate. The idea is that from the statement contained in the aphorism 26 it follows that the invisible aggregates originate through all the three possible causes-viz. split, combination and split-cum-combination. 28.
The Term 'Real' Interpreted :
That thing alone which is associated with-that is, is characterized by-all the three features origination, destruction and permanence is called 'real'. 29.
TATTVARTHA SUTRA
As regards the nature of the real the different systems of philosophy maintain different views. Thus according to one system' the real taken as a whole (that is Brahman) is exclusively permanent. According to another one2, it is momentary without a residue (that is, is exclusively characterized by origination and destruction). According to a third3, the real in the form of the conscious verity is exclusively peremanent while the same in the form of the verity designated prakṛti is permanent-admisttransformations (that is, permanent-cum-transitory). According to a fourth, of the so many real entities some like atoms, time, soul etc. are exclusively permanent while some like a jar, a piece of cloth etc. are exclusively characterized by origination and destruction. But the view maintained by the Jaina system as to the nature of the real is different from all these and it is this that is put forward in the present aphorism.
On the Jaina view, what is real or entitative that taken as a whole cannot be exclusively permanent or exclusively transitorywithout-a-residue nor is it possible that a certain part of it is exclusively permanent while a certain other part is permanent
1. Vedanta (Aupaniṣada) following Sankara.
2. The Buddhist.
3. Sankhya,
4. Nyaya-Vaiśesika.
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