Tattvartha Sutra (with commentary)
by Vijay K. Jain | 2018 | 130,587 words | ISBN-10: 8193272625 | ISBN-13: 9788193272626
This page describes the attributes of impression which is verse 1.17 of the English translation of the Tattvartha Sutra which represents the essentials of Jainism and Jain dharma and deals with the basics on Karma, Cosmology, Ethics, Celestial beings and Liberation. The Tattvarthasutra is authorative among both Digambara and Shvetambara. This is verse 17 of the chapter Right Faith and Knowledge and includes an extensive commentary.
Verse 1.17 - The attributes of impression
Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.17:
अर्थस्य ॥ १.१७ ॥
arthasya || 1.17 ||
These–impression (avagraha), etc.–are sensory-knowledge (matijñāna) of substances (artha). (17)
Hindi Anvayarth:
अन्वयार्थ: उपरोक्त बारह अथवा 288 भेद [अर्थस्य] पदार्थ के (द्रव्य के-वस्तु के) हैं।
Anvayartha: uparokta baraha athava 288 bheda [arthasya] padartha ke (dravya ke-vastu ke) haim |
Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:
Impression (avagraha), etc., cognize many (bahu), etc.; of what are many (bahu), etc., the attributes?
These four kinds of sensory knowledge (matijñāna) relate to substances (artha). The object of the senses is a substance. Impression (avagraha), etc., arise in case of objects characterized by the attributes of many (bahu), etc. Why should this be mentioned; it is evident that many (bahu), etc., relate to substances (artha) only? It is of course true. But ‘of substances’ (arthasya) is mentioned in order to refute the views of other schools of thought. Some say that the senses have contact only with qualities such as colour and that these (the senses) cognize only the qualities. But this is not true. The qualities such as colour are non-material and cannot be contacted by the senses. Then why do we say, “I saw the colour,” and “I smelt the odour,”? That which attains modes (paryāya) or that which is attained through modes is the substance (artha). Therefore, ‘artha’ is ‘dravya’. Since colour, etc., are qualities that are not separate from the substance (dravya) it is proper to say, “I saw the colour,” and “I smelt the odour,” when the senses come in contact with the objects.