Tattvarthadhigamsutram Part 2

Author(s): Umaswati, Umaswami, Hiralal R Kapadia
Publisher: Jivanchandra Sakarchandra

Page 80

INTRODUCTION
However as a typical case may be pointed out the bhāsya of Yogasūtra. (III, 22). Here we find the same Itwo instances out of the three mentioned in the Tattvārtha viz., a wet garment and dry grass. as illustrating the two kinds of ayur-vipāka.
The four pramānas of Nyāya darśana (I-1-3) are mentioned in the bhāsya of Tattvārtha (I-6, 35). The refutation of the separate existence and maintenance of arthāpatti, sambhava and abhāva found in the bhāsya of 1, 12 reminds us of Nyāya darśana (2-2-1). The bhāsya of I, 12 contains the expression frag found in the definition of pratyakşà as given in Nyāya darśana (I-1-4). The Mahābhāsya of Patañjali and Nyāya darśana (I-1-15) use the word anarthāntara for paryāya meaning a synonym. The same is the case with Tattvārtha (see 1, 13). The Bauddhas have been referred to in the bhāsya of III, I and V, 23 as tantrāntarīyas. We cannot say for certain whether the Buddhistic views
epresented have been borrowed by Umāsvāti from the Pāli pitakas or those composed in Sanskrit by the Mahāyānas.
The elucidative literature
The different commentaries etc., written with a view to cidate the Tattvārthasūtra and its bhāsya remind us of the Brahmasūtra and its commentaries. Just as the different commenta tors holding at times even quite the opposite views from each other have tried to support their interpretations of the Brahmasūtra by quoting
horities of the Upanisads so have the commentators—both the Svetămbaras and the Digambaras exerted themselves to prove that their interpretations of the Tattvārthasūtra are in complete harmony with their sacred works, the āgamas or their traditions. This leaves us to infer that the Tattvārthasūtra holds the same unique and important place in the Jaina darśana, as does the Brahmasūtra in the Vedānta darśana. Though these two Sūtras have this external similarity, yet it must be borne in mind that there is not so wide a gulf between the views of the commentators of Tattvārthasūtra as is unfortunately the case with those of the Brahmasūtra. The latter differ even in essential aspects, whereas the former are mostly agreeing in their exposition of the fundamental
1. Pandit Sukhlal informs us that these are not to be found in the existing Jaina āgamas,