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THE JAIN LOGIC AND THE NAYAS.
ha.
(2) Sangraha-is the stand-point from which only the generic qualities are taken (i) Sangrainto account. And though these are generally accompanied by specific qualities, yet the enquiry from this stand-point keeps in view the generic qualities only. As for instance, when by the term man, we understand not the human kind only but the whole range animal world. The Sankhya and the Adwaita schools explain things from this point of view.
hara.
(3) Vyávahara-is knowing things by the cash value. It is the pragmatical point of (i) Vydvaview from which only the specific qualities of a thing are taken into consideration without any reference to their generic qualities, independent of which the former cannot stand. It consists in taking cognizance of things only in their such effects as are most prominent, acute and hence pretty wellknown. Thus by Vydvahara naya we know things only as they affect and appear to us. The Charvakas of the east and the Positivists and the Pragmatists of the west speak from this point of view. They both measure things by their Cash Value.
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