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-1133 § 250]
It is said that it exists in relation to power. Even in the independent Naya, which is in the form of intellect and expression, there is the existence of the power of transformation into the cause of right vision due to the cause, so there is similarity in the existence of the power. This is the first chapter in the Tattvarthavritti, the explanation of all meanings.
First Chapter
It is not found in the components, so it supports our side. If it is said that the work of cloth etc. in thread etc. is dependent on power, then this should also be known in the case of intellect and expression - words, which are independent Naya. Even in them, such power is found, due to which they are able to transform into the cause of right vision due to the cause, therefore, the analogy is similar to the analogy.
[105
After stating the differences in the proofs of special meanings, the Naya is mentioned here. Naya is a type of Shruta-knowledge, this has already been explained. Here, seven types of Naya are made based on the predominance of the object. The object can be broadly divided into three parts, treatment, meaning and word. The first, Naigama Naya, is both treatment Naya and meaning Naya. Collection, behavior and straight-line are meaning Naya and the remaining three are word Naya. The idea is that the tendency of Naigama Naya is mainly from the treatment, therefore, it is mainly called treatment Naya. However, it is counted in meaning Naya. The tendency of collection, behavior and straight-line is mainly from the meaning, therefore, they are called meaning Naya and the tendency of word, common and similar Naya is mainly from the word, therefore, they are called word Naya. As we have indicated, Naigama Naya is included in meaning Naya, but there is a fundamental difference in considering Naigama Naya as meaning Naya from the rest of the meaning Naya. The point is that it is the work of Naigama Naya to accept the object from the predominance of treatment, not the rest of the meaning Naya, therefore, it is called treatment Naya. The rest of the meaning Naya directly deals with the object from the predominance of difference-in-difference or general-special, there is no special place for treatment there, therefore, we have explained Naigama Naya separately from the meaning Naya. Granted, Naigama Naya also deals with difference-in-difference or general-special in a secondary way, but treatment works at the root of all these, therefore, Naigama Naya is mainly treatment Naya. Siddhasena Divakara did not consider Naigama Naya as Naya, the reason for this is treatment. According to them, it is a question of how much space is given to treatment in the case of right knowledge. There is a big difference between object-touching alternatives and alternatives imposed on the object. It is mandatory to give object-touching alternatives a place in the category of right knowledge, but if alternatives imposed on the object are given a place in the category of right knowledge, then there will be no limit to the state of non-existence, this was a fear, perhaps for this reason, Acharya Siddhasena Divakara did not mention Naigama in the Naya chapter. But such treatment, which is helpful in knowing the correct original work from tradition and which does not cause fear of spreading unrealistic illusions or which does not make the object known in the opposite way but points to the deepest essence of the object, is acceptable, considering this, treatment-dominant Naigama Naya has been given a place in the Naya chapter. This increases the scope of thinking and helps in classifying the overall thoughts that are the generators of right knowledge. If the thoughts that come in the category of Naigama Naya are considered false and completely abandoned - not given a place in the category of right knowledge, then all the thoughts that lead to non-duality should also have the same fate. If they help in analyzing the nature of the object, therefore, they are counted in the category of Naya, then the same thing should be applied to Naigama Naya. The general and special nature of these Naya is given in the commentary.