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Haribhadra. other Jain Acāryas appear to have overlooked this classification, The treatement of existence by Umāsvāti is so comprehensive that it includes all the aspects of the Jain view of exist
ence. References 1. Bhagavaī–1/440 Se nunam bhante! athire palottai, no thire
palottai? Athire bhajjai, no thire bhajjai? hntā Goyamā! athire
palottai no thire palottai athire bhajjai no thire bhajjai. 2. The word mātřkā occurs in Thānam 10/46 also but in a dif
ferent context. There, it means origination, destruction and continuity. The tradition has that Lord Mahāvīra started his sermon with the three terms; uppannei vā, vigamei vā and dhuvei vā. These three terms being the source of all the teaching of Lord Mahāvīra, are called Mātrkā. Similarly, here, the five astikāyas being the source of all existence are called as
mātņkā. 3. Indian Philosophy pp. 305-6, by Dr. Radhakrishnan 4. Tattvārtha Bhāṇyānusariņi P. 400-Samgrahābhiprāyānusari
dravyāstikam. 5. Ayāro 5/123 Savve Sară niyattanti. 6. Ibid 5/124 Takka jattha na vijjai. 7. Ibid 5/125 Mai tattha na gāhiya. 8. Samayasāra, Atamkhyāti, p. 75 gāthā 9
Udayati na nayasrirastameti pramānam, Kvachidapi na vidmo yāti nikṣepa cakram. Kimparamabhidadhmo dhāmni sarvakaśesminnanubhav
amupayāte bhāti na dvaita meva. 9. Ayaro 5/127 Se na dihe, na hasse, na vatte, na tanse, na
cauranse, na parimandale. 10. Ibid 5/128 Na kinhe, na nile, na lohie, na halidde, na sukkile 11. Samayasarā gāthā 50
Jīvassa natthi vanno navi gandho navi raso navi ya phāso
ņavi rūvam na sariram ņavi samthānam na samhananam 12. Katha Upanişad 1/3/15 Aśabdam asparsam arūpam avyayam
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