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Naya Philosophy.
оnе,
view, aspect, stand-point,
Vishesha. ( not, Âì gàlà :) This aspect of Naigama is true, because Samanya is not irrelative of Vishesha and vice versa. In the definition of Samanya and Vishesha we saw that all objects are possessed of both general and specific properties
(2) SANGRAHA.
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The Sangraha Naya considers an object as possessing only the general properties. This view of Sangraha is also right, because there exists no Vishesha apart from Samanya, i. e. both Samanya and Vishesha are co-existing, co-incident, correlative; Samanya devoid of Vishesha or vice versa is quite a nonentity. The mango-tree and the nimb-tree and the oak tree and all other trees and plants give us the common idea of their bring Vegetables as trees and plants they are different but they are all alike 'Vegetables,' the common pro perty of vegetableness' running alike through all of them.
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(3) Vyavahara.
The Vyavahara Naya considers an object as possessing only the specific properties. This view of the Vyavahara Naya is also based upon a right argument, because the genus apart from the species, or the general properties devoid of the specific is Nowhere. 'A man wants the special vegetable of the mango fruit. He asks his servant in general terms, 'Bring me a vegetable;' he does not specialize the mango-vegetable. What will the servant bring? He may bring any vegetable other than the mango, which is of no use to his master. Similarly the practical view of things (Vyavahara Naya ) has regard to only the specific properties of things, irrespective of their general ones. General conceptions have no utility in practice. A wound, or a bruise or a mere scratch on any part of the body would require an omitment for their healing; but the wound will require its special ointment and so the bruise and the scratch. As genus they will all be to heal the wound &c, their
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Ointments, but as species
properties must be different and specific.
