________________
Dravyarthika Nayas: 01. Naigama Naya (Generic) The etymological meaning of the word Naigama is the end product or result. Tattvärtha-sära gives an illustration of a person who carries water, rice and fuel and who, when asked what he was doing, says he is cooking. This reply is given in view of the result, which he intends to achieve though at the exact time when the question is put to him he is not actually cooking. His reply is correct from the point of view of Naigama Naya, though technically it is not exactly correct because he is not actually cooking at the time when he replies. The general purpose, for which we work, controls the total series of our activities. If someone passes his judgment on the basis of that general purpose, he asserts Naigama Naya, i.e., the teleological viewpoint. These empirical views probably proceed on the assumption that a thing possesses the most general as well as the most special qualities and hence we may lay stress on any one of these at any time and ignore the other ones. It overlooks the distinction between the remote and the immediate, noting one or the other as if it were the whole, depending upon the intention of the observer. A man has decided to perform an act of theft. The religious works regard him as defiled by the sin of theft, though he has actually not performed the act of theft. The standpoint adopted by the religious works is that the act, which is sought to be undertaken, is as good as being accomplished. This is also an instance of Sankalpi - Naigama. 02. Sangrah Naya (Collective point of view) We get this Naya (viewpoint) when we put main emphasis on some general class characteristics of a particular thing ignoring altogether the specific characteristics of that class. Such a view is only partially correct but does not give the idea of the whole and it ignores the specific characteristics of that thing. In the collective point of view, the knowledge of an object is in its ordinary or common form. The special qualities of the object are not taken into account. E.g. there were 500 people in the hall. Here we are now considering only general qualities like people and not considering like how many were men, women, children, old, young, etc. One considers the general attributes of a substance like a substance has existence and eternality. Now these attributes are common to all six universal substances. Here we are considering the general attributes of a substance and ignoring the specific attributes of each substance. Concentrating on a common quality, viz., consciousness that is found in all souls, one can say that all souls are equal. Its scope is more limited than Naigama Naya. 03. Vyavahär Naya (Practical): If we look at a thing from this standpoint, we try to judge it from its specific properties ignoring the generic qualities, which are mainly responsible for giving birth to the specific qualities. This amounts to the assertion of empirical at the cost of universal and gives importance to practical experience in life. This point of view sees an object in its special form rather than the common form. The special attributes of an object are taken into consideration. The practical view, concentrates on the function of a thing or being. It is analytic in approach and often uses metaphors to explain the nature of things. On the basis of the collective point of view, and after describing things in a collective form, it is necessary to find out their special characteristics. For example, when we utter the word "medicine" it includes all branches of medicine but when one says allopathic, osteopathic, naturopathic, homeopathic, etc. then we can understand its specialty. This can be further divided by its name, patent, quality, uses, etc. These divisions are examples of a distributive point of view and have a tendency towards greater exactitude. With understanding of Naigama Naya we should recognize the potentiality of achieving liberation by all souls. As all souls are capable of liberation, we should appreciate that potentiality in all souls. And we show our respect and humbleness to all living beings. When we act accordingly with all, this becomes
JAIN PHILOSOPHY AND PRACTICE -2
227
