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aspect of flux (paryāya). The other three are concerned with the verbal questions of the meanings of the modal side of reality. On the basis of this distinction, viz., the aspect involving an ontological reference and the aspects involving: verbal references, the standpoints are also classified as. arthanayas (or arthatantra), and sabdanayas (or śabdatantra), the former class including within itself the first four, and the latter class, the last three.'
Jinabhadra, however, chooses to treat fjusūtranaya as one of the dravyanayas on the ostensible ground that it has a direct ontological reference like the other dravyanayas. But this is not widely accepted. Now the treatment of the four paryāyanayas or the modal standpoints may be resumed.
Rjusūtra (the standpoint of momentariness)
The șjusūtra standpoint relates to the momentary nature of a thing. It is narrower than the vyavahāra standpoint in that it looks at a particular thing as the thing appears at a particular moment. This standpoint is in operation
1. tatrarjusūtraparyantāḥ catvāro'rthanayāmatāḥ/trayaḥ śabdanayāḥ
śeşāḥ śabdavācyārthagocarāḥ// Nayavivaraṇam (by an unknown author, ed. Pannalal Caudhuri, Digambara Jaina Grantha Bhāndāra, Kāśi, Vira Samvat 2451), kā. 97. See also Tattvārthāsava, kā. 43. VBJ, p. 2262, kā. 77. Cf. rjusūtraḥ sa vijñeyo yena paryāyamätrakam/ vartamānaikasamayavişayam parigrhyate// Tattvārthasāraḥ (by Amộtacandrasūri, printed in the Prathamagucchaka, sri Digambara Grantha Bhāņdāra, Kāśi, Vira Saṁ. 2451), kā. 47. See also JTBY, p. 22. Siddharşi explains rjusūtranaya as follows: tatrarjupraguņamakutilam atitānāgatavakraparityāgāt vartamānakşanavivarti vastuno rūpam sūtrayati niştańkitam darśayatīti rjusūtrah/ Nyāyāvatāra (P. L. Vaidya's edn.), p. 77. See also NKV, kārikās 11 and 12.
