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132 Studies in Umāsvāti
3. The categories of existence are real and are not the
manifestations of one reality. This lays the foundation of
a pluralistic system. 4. Relativity and absolutism are supplementary to each other.
The Jain works right from the Ācārānga up to Ācārya Amrtacandrasūri are conscious of absolute aspect of reality. Ācārya Umāsvāti in his classification of existence takes full note of this fact. The classification of existence into four by Ācārya Umāsvāti is his own and is elaborated by the Svetāmbara commentators of the Tattvārthasūtra like Siddhasenagani and Haribhadra. Other Jain Ācāryas appear to have
overlooked this classification. 6. The treatment of existence by Umāsvāti is so comprehensive
that it includes all the aspects of the Jain view of existence.
References
1. Se nunam bhante! athire paloai, no thire paloai ? Athire bhajjai, no
thire bhajjai? hanta Goyamā! athire paloai no thire paloai, athire
bhajjai no thire bhajjai. -Bhagavatī, 1/440. 2. The word mātrkā occurs in Thānam, 10/46 also, but in a different
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, the five astikāyas being the source of all existence
are also called mātrkā. 3. Indian Philosophy, Dr. Radhakrishnan, pp. 305-6. 4. Samgrahābhiprāyānusārī dravyāstikam.
-Tattvārtha Bhasyānusarini, p. 400. 5. Savve sarā niyaanti. —Āyāro, 5/123. 6. Takka jattha na vijjai. - Ibid, 5/124. 7. Mai tattha no gāhiya—Ibid, 5/125; Se na dīhe, na hasse, na vae, na
tanse, na cauranse, na parimandale. -Ibid, 5/127.
