Reality English Translation of Sarvarthasiddhi

SR No.: 001197
Original Sutra Author: N/A
Author: S A Jain
Publisher: Jwalamalini Trust Chennai
Publication Year: 1992
Total Pages: 334
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 20 MB

Page 38

10 . MEANS OF
MEANS OF ATTAINING KNOWLEDGE means of pramāṇal and naya2.
The true nature of the soul etc. described in detail through the rule of installation as name etc. can be ascertained through pramāna and naya. Pramāna and naya are possessed of characteristics and divisions as will be mentioned later. Pramāna is of two kinds, namely for oneself and for others. All kinds of knowledge except scriptural constitute pramāna for oneself. But scriptural knowledge is of two kinds, namely for oneself and for others. The scriptures in the form of knowledge constitute pramāna for oneself, and in the form of words constitute pramāna for others. The nayas are the divi. siops of pramānas. It is contended that naya should be mentioned first, as it consists of fewer letters than pramāna. But it should not be considered so. Pramāna is mentioned first as it is of superior excellence. Excellence is all-powerful. How is pramāna of superior excellence ? Pramāna is the source or origin of naya. It has been said thus in the scriptures. 'Accepting knowledge derived from pramāna, ascertaining one particular state or mode of a substance is naya.' Secondly, the range of pramāņa comprises all attributes. Similarly, it has been said that 'pramāna is a comprehensive view, whereas naya is a partial view'. Naya is of two kinds, dravyārthika and paryāyārthika. The former refers to the general attributes of a substance, and the latter to the constantly changing conditions or modes of a substance. Bhāva niksepa must be ascertained by the standpoint of modes, and the other three by the standpoint of substance. For the latter refers to general characteristics. That which has the substance as its object is the standpoint of substance. That which has the mode as its object is the standpoint of modes. Both the substance and the modes are ascertained by pramāna (comprehensive knowledge).
One method of understanding the nature of the soul etc. by pramāna and naya has been explained. Now another · 1 pramāņa : comprehensive knowledge.
2 naya: standpoint,.. ;