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CHAPTER X
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its modifications (utpäda and vyaya). By naya and its branches we grasp the different modifications in the past, present and future of substances remembering that there is a continuous sameness of existence throughout. “The substance is during the times of its several particularities, not other than the particularity of each time, because it has the nature of it, as in the case of fire which has the nature of the collected (material) of grass, or leaves or wood”l. When one looks at the modification-aspect (paryāyārthika) of substances, these are many, but when one looks to the substance-aspect (dravyārthika), it is only one. For a detailed exposition of the subject, see Sacred Books of the Jainas, Vol. III.2
मिथ्यासमूहो मिथ्या चेन्न मिथ्र्यकान्ततास्ति नः। ARGET PIHEZ H19 are a serena 11 108|| mithyā-samūho mithyā chenna mithaikāntatāsti naḥ, nirapekşā nayā mithyā sāpekṣā vastu te'rthakịt.
108. If you say that collection of falsehoods must be false,' we reply that in our view there is not absolute one-sided falsity. The nayas which are unconnected with one another are false, but they being connected imply objects.
COMMENTARY The Naiyāyika may argue, if you accept sunaya and durnaya (correct and false naya) from a collection of false knowledge, falsity will arise. In reply it is mentioned that in durnaya there is only a refutation of what is not our object to establish. It is in that sense that it is disconnected and false. But when nayas are taken in a connected tissue they are all true and there is no shadow of falsity.
1. Pravachana-sära by B. Faddegon, p. 91 2. Pañchâstikāya-sära by A. Chakravarti, Introduction, p. XXIII-XXV
