Verse 1.6 - Attainment of knowledge of the seven categories

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.6:

प्रमाणनयैरधिगमः ॥ १.६ ॥

pramāṇanayairadhigamaḥ || 1.6 ||

The knowledge (of the seven categories) is attained by means of pramāṇa^[1] and naya^[2]. (6)

Hindi Anvayarth:

अन्वयार्थ: सम्यग्दर्शनादि रत्नत्रय और जीवादि तत्त्वों का [अधिगमः] ज्ञान [प्रमाणनयैः] प्रमाण और नयों से होता है।

Anvayartha: samyagdarshanadi ratnatraya aura jivadi tattvom ka [adhigamah] jnana [pramananayaih] pramana aura nayom se hota hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

What is the way of attaining knowledge about the soul and right faith, etc., elaborated through the four kinds of installation?

The true nature of substances (soul, etc.) described in detail through the rule of installation (nāma), etc., can be ascertained through pramāṇa and multitude of naya. The characteristics and divisions of pramāṇa and naya are described now. Pramāṇa is of two kinds, namely, for oneself (svārtha) and for others (parātha). All forms of knowledge, except scriptural knowledge, constitute pramāṇa for oneself. But scriptural knowledge is of both kinds–for oneself and for others. Valid knowledge or knowledge itself constitutes pramāṇa for oneself and knowledge in form of words constitutes pramāṇa for others. The naya(s) are divisions of pramāṇa.

It is contended that naya should be mentioned first as it consists of fewer letters than pramāṇa. It is not a fault. Pramāṇa is mentioned first as it is of superior excellence. As a rule, excellence is invincibility. How is pramāṇa of superior excellence? As pramāṇa is responsible for the origin of naya, it is of superior excellence. It has been said in the Scripture that after knowing the substance with the help of pramāṇa, ascertaining its one particular state or mode is naya. Secondly, the scope of pramāṇa comprises all attributes of the substance. It has been said in the Scripture that pramāṇa is sakalādeśa–comprehensive and absolute, and naya is vikalādeśa–partial and relative. For this reason, too, pramāṇa is of superior excellence.

Naya is of two kinds, dravyārthika naya and paryāyārthika naya. Paryāyārthika naya is concerned with bhāva nikṣepa–the present mode (paryāya) or actual state (bhāva) of the substance. Since bhāva nikṣepa refers to the mode (paryāya) of the substance, it is specific and falls under paryāyārthika naya. Dravyārthika naya is concerned with the other three nikṣepa–nāma, sthāpanā, and dravya–which are general in nature. Dravyārthika naya refers to the general attributes of the substance, and paryāyārthika naya to the constantly changing states or modes (paryāya) of the substance. That which has the substance as its object is the standpoint of substance–dravyārthika naya. That which has the mode (paryāya) as its object is the standpoint of modes–paryāyārthika naya. Both the substance and the modes are ascertained by pramāṇa (comprehensive knowledge).

Footnotes and references:

[1]:

pramāna–comprehensive knowledge

[2]:

naya–standpoint, particular point of view