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100 Studies in Umāsvāti
The justification of this repitition is that a preceptor caters to the necessity of all those who like brevity or elaboration.' This answer is repeated by Vidyananda also in his Tattvārthaślokālankāra.2
The Characteristics of the Tattvärthasūtra List
There is one question, however, which remains to be answered. Is the list of the Tattvärthasūtra (and Dhavala) comprehensive enough to include all the queries of the longer list of Anuyogadvāra (and Viseṣāvasyakabhāṣya). If would be observed that if we go by the six cases of Sanskrit grammar, the list of Tattvārthasūtra includes all the cases, but the dative and ablative cases are not included as is shown below:
nirdeśa
sthiti
sādhana
swāmi
Agent
Accusative
Instrumental
Genetive
adhikaraṇa
Locative
The dative and ablative cases are represented in the longer list of Anuyogadvāra under niggame, kāraṇa and paccaya. It appears that the list of the Tattvärthasūtra has metaphysical entities like jiva and ajiva in view, the origin of which can not be traced and no purpose could be attributed to them either whereas the longer list of Anuyogadvāra has sāmāyika in view the origin and purpose of which can safely be described. What is important in this respect is the attempt of Viseṣāvasyakabhāṣya to show that since modes have a cause and since modes and substance are partly identical, even substance can be said to have a cause.3
The Anuyogadvāras and Realist systems of Philosophy Ācārya Vidyānanda in his commentary, Tattvārtha-slokavārtika has used these sutras for refuting the Buddhist and the Vedantic
