Tattvartha Sutra

SR No.: 006796
Original Sutra Author: N/A
Author: Sukhlal Sanghavi, K K Dixit
Publisher: L D Indology Ahmedabad
Publication Year: 2000
Total Pages: 596
Language: English
Classification: Book_English, Tattvartha Sutra, & Tattvarth
File Size: 10 MB

Page 234

CHAPTER ONE
have before us a generic consideration having only water for its subject-matter; and this precisely is the dravyārthika naya pertaining to water.
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On the contrary, when what is attended to are the specific features of water like its colour, taste etc. then the consideration in question, inasmuch as it has the specific features of water for its subject-matter, is called the paryāyārthika naya pertaining to
water.
What has just been said concerning water can be understood also in the case of all other physical things. Thus just as in relation to the different things of an identical nature that are located in different places-e.g. in relation to all water-it is possible to have both a generic and a specific consideration, similarly in relation to a single thing that is spread out on the limitless time-plank with its three divisions past, present and future-e.g. in relation to a soul-it is possible to have both a generic and a specific consideration. When the different formations resulting from a difference of time and condition are disregarded and attention is fixed on pure consciousness then we have before us the dravyarthika naya pertaining to consciousness; when attention is fixed on the different states of consciousness resulting from a difference of place, time etc. then we have before us the paryāyārthika naya pertaining to consciousness.
The Nature of the Particular Types of Naya :
(1) The view which results from following the popular convention or the popular worldly course is naigama naya.
The two sub-types of naigama indicated by Umāsvāti are to be interpreted as follows: When on the basis of a word like 'jar' or 'cloth' that is indicative of something generic just a few of the corresponding specimens-i.e. just a few jars or a few pieces of cloth are called to mind the resultant view is deśaparikṣepinaigama i.e. naigama encompassing a part; on the other hand, when on the basis of the same word the entire corresponding class-i.e. the entire class of jars or the entire class of pieces of