First Steps to Jainism Part 2

Author(s): Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur

Page 80

66
First Steps to Jainism
cteristic like viewing the sea from the point of view of water only. The second group of Naya relate to the special features of the object which may be subject to modification or which are special e.g. viewing the sea from the stand-point of sour taste of its water.
23. There are many classifications or groupings of Nayaaccording to Tatvarth Sutra there are five classes with further subdivisions of some of them. These are (i) Naigam (the common or non-distinguished) (ii) Sangrah (the general) (iii) Vyavahar (the practical) (iv) Rjusutra (the straight thread) and (v) Shabda (the verbal) which are described below in brief:
23 (i) Naigam Naya or the common standpoint :
In this group are included those naya or stand points which relate to and are expressed in commonly used terms according to local tradition without any particular distinguishing features of the object. They are divided into two sub-categories viz Desh Paripekshi (General) and Sarva Paripekshi (Specific) Thus while going to cut wood, one may say he is going to make a table or while calling ‘taxi' 'taxi'one may actually be calling the taxi driver. Such statements or ideas are included in Naigam category of Naya. Such statements are considered true according to Naigam Naya as these are acceptable by local tradition and common usage though strictly speaking they may not be quite correct. For obvious reasons this naya has widest scope and application.
23 (ii) Sangrah or general-These stand-points or Naya encompass those statements or ideas that have between them some common or general features of the object, ignoring the other specific and differing claims or marks. The word Sangrah means collection. As such under this Naya is implied a method by which separate entities are brought under one class or notion. Thus when it is claimed that everything is Sat (being), it is perfectly understandable from Sangrah Naya or stand-point, though it leaves out the element of Asat (Nonbeing).
As such it lays emphasis on the Universal ignoring diverse features. Absolute monism or Vedanta philosophy are notable examples. Jainism, howeve, holds it to be a partial point of view and one of the Nayas only. Its scope is more limited than Naigam Naya,