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1. CHAPTER X
329 is not likely to give considerably more light on the nature, the significance and the function of the analytical method of nayavāda than can be done by a consideration of the most fundamental division of categories (viz. dravyārthikanaya and paryāyārthikanaya) and of the seven viewpoints based thereon. Hence the present chapter has confined itself to the treatment of only the essential aspects of the subject.
The various standpoints outlined in course of this chapter offer an analysis of the manifold reality from their respective angles of vision. Such an analysis results in a wealth of partial truths which will be harmonised into a coherent scheme of knowledge by the employment of the synthetical method of syādvāda' which will be dealt with in the next chapter. The complementary functions of the two methods, viz., nayavāda and syādvāda, remind us of the oft-quoted parable of the elephant and the blind men. To express the same truth after Siddhasena Divākara's analogy nayas offer the discrete (visañjutta) or individual jewels (mani) which are strung together, by means of syödvāda, into a necklace (rayaņāvali).'
standard works like UBJ and its comm., SRK, TSV, STP and its comm., and NKC. The mutual necessity, or the complementary character of the two methods, viz., nayavāda and syādvāda, as well as the corrective character of nayavāda, in relation to the dogmatic (ekānta) character of the 'closed' systems of philosophy (this aspect of the problem will be presently touched upon in the next paragraph) is suggestively expressed by Devasena as follows: yasmānnayena vinā bhavati narasya syādvādapratipattiḥ// tamät sa boddhavya ekāntañ hantukāmena/l Laghunayacakram,
kā. 3. 2. See STP, I, gāthas 22-25.
