Jain Journal 1999 04

SR No.: 520134
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1999
Total Pages: 58
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 10

128
JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999
In the Tattvārthādhigama-sūtra, Naya? is described as the method by which things are comprehended from particular standpoints. It is of five kinds : (1) Naigama, the non-distinguished or non-analytical, (2) Samgraha, the collective, (3) Vyavahāra, the practical, (4) Rju-sūtra, the straight or immediate, (5) Sabda, the verbal or nominal.
Naigama
Naigama, the non-analytical, is the method by which an object is regarded as possessing both general and specific properties, no distinction being made between them. For instance, when you use the word "bamboo", you are indicating a number of properties some of which are peculiar to the bamboo, while others are possessed by it in common with other trees. You do not distinguish between these two classes of properties.
Samgraha
Samgraha, the collective, is the method which takes into consideration generic properties only, ignoring particular properties.
Vayavahāra
Vyavahāra, the practical, is the method which takes into consideration the particular only. The general without the particular is a non-entity. If you ask a person to bring you a plant, he must bring you a particular plant, he cannot bring plant in general.
Rju-sūtra
Rjū-sūtra, the straight or immediate, is the method which considers a thing as it exists at the moment, without any reference to its past or its future. It is vain to ponder over a thing as it was in the past or as it will be in the future. All practical purposes are served by considering the thing itself as it exists at the present moment. For instance, a man who in a previous birth was my son is now born as a prince, but he is of no practical use to me now. The method of Rju-sūtra recognises the entity itself (bhāva), but does not consider its name (nama) or image (sthāpanā), or the causes which constituted it (dravya). The fact that a cowherd is called Indra does not make him lord of the heavens. An image of a king cannot perform the functions of the king. The causes, which exist in me now and will necessitate my being born hereafter with a different body, cannot enable me to enjoy that body now. 7. naigama-samgraha-vyavahārarju-sūtra-sabdā nayah/ /
(Tattvārthādhigama-sūtra, p. 32).