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Tattvārthasūtra
‘Sat' indicates existence. "Samkhyā' is enumeration of divisions or classes. 'Kșetra'is the present abode. "Sparśana' is the extent of space or pervasion relating to the three times – the past, the present and the future. Kāla'-time-is of two kinds: real and conventional. These are described elsewhere. 'Antara' is interval of time. 'Bhāva' is thoughtactivity like subsidential (aupaśamika). “Alpabahutva' – reciprocal comparison - is distinction based on comparison - less or more - between one another. By these are known the three jewels of right faith and also the seven realities, like the soul. Now description (nirdeśa) implies existence (sat), division (vidhāna) implies number (samkhyā), substratum (adhikaraṇa) implies abode (kşetra) and extent of space (sparśana), duration (sthiti) implies time (kāla), and name (nāma), etc., imply thought-activity (bhāva). Why have these been mentioned again, separately? Of course, it is a valid argument. But the several ways of exposition of reality depend on the nature of the disciples. Some disciples prefer brief expositions, some others elaborate ones and yet others a balance between these two extremes. The effort of the sages is directed towards the good of all living beings. Hence the different ways of attaining knowledge are described here. Otherwise, it would have been enough to say that knowledge is attained by pramāna and naya, without the need for describing any other means. The rest of the commentary on this sūtra is highly technical in nature; those interested in it can read 'Sarvārthasiddhi', p. 22-67. Two concepts that are employed to describe the substance of soul (jīva) need mention here. One is the concept of 'gunasthāna and the other of 'margaņāsthāna'. Guņasthāna - fourteen stages of spiritual development:
1. mithyādrsti - deluded 2. sāsādanasamyagdrsti - downfall 3. samyagmithyādssţi – mixed right and wrong believer 4. asamyatasamyagdrsţi – vowless right believer 5. samyatāsamyata – partial vows
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