Verse 1720-1721

Sanskrit text, Unicode transliteration and English translation by Ganganath Jha:

वस्त्वेकात्मकमेवेदमनेकाकारमिष्यते ।
ते चानुवृत्तिव्यावृत्तिबुद्धिग्राह्यतया स्थिताः ॥ १७२० ॥
आद्या एतेऽनुवृत्तत्वात्सामान्यमिति कीर्त्तिताः ।
विशेषास्त्वभिधीयन्ते व्यावृत्तत्वात्ततोऽपरे ॥ १७२१ ॥

vastvekātmakamevedamanekākāramiṣyate |
te cānuvṛttivyāvṛttibuddhigrāhyatayā sthitāḥ || 1720 ||
ādyā ete'nuvṛttatvātsāmānyamiti kīrttitāḥ |
viśeṣāstvabhidhīyante vyāvṛttatvāttato'pare || 1721 ||

“The entity itself is only one in essence, but is regarded as having several aspects; and these aspects are there in the form of being apprehended by inclusive and exclusive cognitions; the former ones, being inclusive, are spoken of as ‘common’ (universal, general), while the latter, being exclusive, are called ‘particular’.—(1720-1721)

 

Kamalaśīla’s commentary (tattvasaṃgrahapañjikā):

Having thus established the fact that every entity has the two-fold character—the General and the Particular, the Jaina proceeds to show that these two aspects serve as the basis of usage free from all confusion:—[see verse 1720-1721 above]

“The real truth of the matter is as follows:—Like the gleaming Sapphire, every entity, while being one, has several aspects; of these aspects, some are apprehended by inclusive notions, and others by exclusive notions. Those that are apprehended by inclusive notions are inclusive and hence spoken of as ‘Common’, while others, which are apprehended by inclusive notions, are exclusive and hence said to be ‘Particular’. The inclusive notion appears in the one non-distinctive form of ‘Entity’; while the exclusive notion appears in the distinctive form ‘this in jar, not Cloth’.”—(1720-1721)

The following Texts proceed to refute the above Jaina view:—[see verses 1722-1723 next]