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CHAPTER ONE
71
divided into the types designated vyavahāra-naya and niscayanaya. Vyavahāra means that directed towards the crude or that in which there is the predominance of a transfer of epithet, niscaya means that directed towards the subtle or that which touches upon what is essential. Really speaking, the final limit of niscaya is reached in evaṁbhūta.
In a third manner too seven nayas are divided into two types—that is, they are divided into the types sabda-naya and artha-naya. Thus that which chiefly considers an artha or a thing is artha-naya, that which chiefly considers a sabda or a word is śabda-naya. Thus the first four nayas upto rjusūtra belong to the type artha-naya, the remaining three to the type śabda-naya.
There are good many more viewpoints besides those described above. Thus life has got two divisions-one that is devoted to recognising the truth, the other that is devoted to digesting the truth. The division which only thinks over the truth-that is, which makes acquaintance with what is essentialis jñāna-naya or the viewpoint of knowledge; on the other hand,
division which attaches finality to the digesting of one's acquaintance with truth is kriyā-naya or the viewpoint of action.
The above described seven nayas, inasmuch as they are all devoted to a consideration of truth, are to be placed in the category jñāna-naya. And the viewpoint of realizing in life the truth investigated through the instrumentality of these nayas is the viewpoint of action. Here action means rendering life replete with truth. 34, 35.
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