Sudha Sagar Hindi English Jaina Dictionary

Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar

Page 395

(376)
yet kind, but is going to be one. Simi- larly you may speak of every Bhavya Jiva a good soul as Siddha Jiva, a perfect soul. For somehow in the far off future perfection will be the goal of all; for everyone is god in the germ. (3)Bhāvī nalgama - Tattoo - Such an assertion is true according to bhāvi naigama future naigama. P: 7/8-10. नैगमाभास- The fallacy with regard to the Naigama consists in a tendency to absolutely separate the two attributes etc. As for instance (to consider that) in the soul existence and consciousness are absolutely separate from (i.e. unconnected with each other etc., etc. (would be fallacious). P. 7/11-12. FİYE 7 - The genericorthe Sagrahanaya takes account of the common or the general aspect only. P. 7/13. 14674 asta - That is of two kinds, ultimate and non-ultimate. P. 7/14. परसंग्रह नय - The ultimate or the para - saṁ graha consists in assuming an attitude of indifference to the infinite particularities (of a thing) and fixing solely upon (its) barest substratum which is equal to pure existence. For instance. The universe is one; for there is no difference in being (of all things).
. P. 7/15-16. HubeTHA - The fallacy in regard to this (i.e.) the samgraha - naya) con- sists in maintaining the absolute iden- tity of all beings and denying all the particularities. As for instance, pure existence is the only reality; for particularities apart from that are not apprehended.
P. 7/17-18. 374iye Te - The non-ultimate or the Apara saṁgraha consists in taking into
consideration such non ultimate generalities as substantiality etc. and assuming an attitude of indifference to their various modes. For instance; Principles of motion and rest (Dharma and Adharma) space (Akāša), time (Kāla) matter (Pudgala), soul (Jiva); all these substances are one, because all of them have substantiality which is identical and so on.
P. 7/19-20. 374HUETHRA – The fallacy with regard to this (i.e.) and apara - samgraha naya) consists in recognising (the generalities such as) substantiality etc., alone and denying (the reality) of their modes. As for instance : substantiality is the only reality; because substances other than it are not perceived etc. etc.
P. 7/21-22. व्यवहार नय - The practical or the Vyavahāra naya is that view point by which matters which are the objects of the Samgraha naya are systematically divided. As for instance : whatever is existent is either a substance(dravya)or a mode (Paryāya). P. 7/23-24. व्यवहाराभास - The fallacy with regard to the practical(i.e.the vyavahāranaya) consists in a tendency to divide the substances and the modes into unreal subclasses. As for instance the Cārvaka philosophy.
P. 7/25-26. reture on Tue #7 - The paryāyārthika is of four kinds : the straight-expressed (rjusūtra), the verbal (sabda), the subtle (Samabhirūdba) and the such like (evambhūta).
P. 7/27. ऋजुसूत्र नय - The straightly expressed or the Rjusūtra naya consists in a tendency to fix on or emphasise only the