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THE FIRST PRINCIPLES OF
ing its specific properties, e. g. a mango-tree is a real mango-tree because it is a tree.
3. The practical (vyavahara) mode of comprehending a thing is when only the particular' qualities are taken into consideration. This standpoint denies the existence of generic qualities without specific qualities. For instance, if one asks a man to bring a plant, the man will bring a particular plant, there being no plant in general.
The fallacy made with this standpoint (vyavaharabhasa) is when one considers that the attributes of a thing are absolutely separate from the thing, or that qualities and substance are absolutely separate from each other.
4. The straight expression (riju-sutra) is when one considers a thing as it exists in the present, without reference to its past or future. This standpoint recognizes the object in its present state only. It argues that there is no use in the thing being conceived in its past or future state, practical purposes being · served only by considering its present condition. And this riju-sutra method insists upon the actual thing itself (bhava), not recognizing the name by which it is called (nama), nor pictorial or modelled representations of the thing (sthapana), nor does this standpoint recognize the substantial cause out of which the thing is created (drayya).
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Shree Sudharmaswami Gyanbhandar-Umara, Surat www.umaragyanbhandar.com
