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The Samkhya-Yoga and the Jaina Theories of Parinama
they are calm, turbulent and deluding; they are thus perceived to be distinguished from one another while the Tanmātrās cannot be similarly distinguished by us and hence they are Aviseșa and subtle 12
The same explanation is given by Vācaspati and Vijñānabhikṣu while commenting on the VB. (Ysū. II, 19) with this difference that the explanation of Aviseșa is made applicable to Ahamkāra also since Ahamkāra along with the Tanmātrās, is called Aviseșa in the VB.18
It must be noted that the expression 'grifafasiqa' occurring in the concerned passage in YV. does not mean that the Tanmātrās are all absolutely devoid of Teccaifa' 'but only that they are so subtle that these can neither be felt not perceived in any way by the senses. The expression 'Suresirgefarfetarefaa', also occurring in the same passage, with reference to Ahamkāra should be similarly understood,
From the above interpretations of Vācaspati and Bhikṣu, the criterion of Visesavišeşa comes out to be, the capability or otherwise, respectively of becoming the objects of ‘upabhoga' which,
12 See STK. 30. Yuktidipikā gives quite a different explanation of the
term Aviseșa. It is as follows: The five Tanmäträs viz., śabda, rūpa, rasa, gandha and sparsa are called Aviseșa because each of them is not differentiated into its particulars such as Sabda into udāttānudātta etc., rūpa into white, black etc. and so on. This explanation, it can be seen, is on the Vaiseșika line of Sāmānya and Visesa. Jayamangala explains these terms in a still different way. The Tanmatrās are called Avisesa because they are not capable of being particularly qualifying anything on account of their subtleness. The Bhūtas are
called Visesa because through them the Tanmātrās get differentiated. 13 TVS II.19; YV II, 19.
3fahamuti raat 4652T FENTFİ fagia.... TVS II 19 आकाशादीनि भूतानि-शब्दादितन्मात्राणां शान्तादिविशेषशून्यशब्दादिधर्मकसूक्ष्मद्रव्याणामत एवाविशेषसंज्ञकानां-विशेषा अभिव्यक्तशान्तादिविशेषकाः परिणामा:... यथाक्रममिति शेषः तथेति । ...अभिमानमात्रधर्मकस्य श्रवणस्पर्शनदर्शनादिरूपfasiatfagfIE ATTFifa 19: 1 YV II. 19 Nagesa too gives a similar explanation.
