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CHAPTER X
The nayavadins consider this standpoint as a class by itself. This is the first of the four views just referred to.
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Reality may often be viewed either from the generic or the specific angle of vision. When it is the former we are said to be governed by the generic viewpoint or samanyanaya, and when it is the latter we are said to be governed by the specific viewpoint or viseṣanaya. This classification' is the same as the substantive (dravyarthika) and the modal (paryāyārthika) viewpoints. This classification, which consists of two members, is the second of the four views.
Siddhasena Divakara suggests a classification of three standpoints although he generally accepts a classification of six standpoints. He does so by subsuming sabda, samabhirudha and evambhuta nayas under ṛjusūtranaya. This is because he considers rjusūtranaya as the foundation of the entire modal (paryāyāstika) approach to reality and, therefore, the other three as its sub-divisions (suhumabheya)". This reduction of four nayas to one, viz., ṛjusūtranaya, coupled with the further elimination of naigamanaya, leaves only three nayas, viz., sangraha, vyavahāra, and ṛjusūtra.
Lastly, Samavāyāngaṭīkā formulates a method by which we obtain a classification of four nayas. It divides naigamanaya into two subdivisions, viz., sāmānyanaigama (that which comprehends the universal aspect in reality) and viseṣanaigama (that which comprehends the particular aspect in reality), and subsumes them under sangrahanaya and vyava
1.
2.
Cf. Syadvädamañjarī (J. C. Jain's edn.), p. 323 f.
See STP, gã, 5 and the extensive comm. (TBV) thereon.
