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Other topics related to Parināma
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The more important problem, however, is not the order of evolutes but the character of differentiation. This is the problem of Višeşāviseșa. In the Skā. 38, the term Aviseșa is applied to the five Tanmātrās and Viseșa to the Bhūtas. The VB. applies the term Aviseşa both to the Ahamkāra and Tanmātras and Visesa to the eleven senses and five Bhūtas. But what is meant by these two terms is not made clear either in the Skā. or in the VB. However, the commentaries on the Skā. and on the VB. attempt to explain these terms as under.
According to Māthara and Gaudapād the Tanmātrās are Aviseșa because they all give pleasure to gods owing to the predominance of Sattva, 'even though the Rajas and Tamas are there. The Rajas and Tamas do not produce their painful and deadening effects respectively. The five Bbūtas are Viseșas because they become objects of enjoyment for men and produce pleasure, pain and delusion in them. 11
Let us see how Vācaspati in his STK. explains them. The Tanmātrās, says he, are Avisesa because they are subtle and therefore their 'specific character' consisting of the realmness, turbulence and delusiveness' is not patent enough to be enjoyed. On the other hand, he points out that the Bhūtas are called Višeşa because
Vāyu-atom is produced from these three-Sabda + Sparśa + accretion from bhūtādi. Similarly Tej, Āp and Prthivi atoms are produced.
It may be noted that the introduction of 'atom' as an additional stage between Tanmātrā and Bhūta occurs only later on, in the VB, TVS and YV. probably due to the influence of the Nyäya--Vaišeşika school.
There is a difference of view in regard to the derivation of the eleven senses. According to the Skā (25) all the senses emerge from the SättvikaAhamkära with the help of Rajas. The same view is endorsed in its commentaries. According to The TVS and Nāgesa-vrtti (Ysū. II. 19), the five organs of perception arise from the Sättvika- Ahamkāra, the five of action from the Rājasa-Ahamkāra and the mind from both. Bhikṣu in his SPB. (II. 18), holds that the ten_senses, five of perception and five of action, are produced from the Rājasa-Ahamkāra and the mind alone is produced from the Sättvika-Ahamkāra. 11 Māthara and Gauậapāda on Skā. 38.
