Jain Journal 1980 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 33

JAIN JOURNAL
Now, it is proper to come to different kinds of naya as propounded by these philosophers. Here we may quote Dr. Mahadevan who says thus in this context: “There are many standpoints ; and there are many ways in which they may be classified. One mode of classifying them is into those that relate to generality or identity (dravyāstika) and those that relate to particularity or difference (paryāyāstika)." Three nayas, namely, Naigama-naya, Samgraha-naya and Vyavahāra-naya pertain to the former class whereas, four nayas, namely, Rjusutra-naya, Sabda-naya, Samabhirüdha-naya and Evambhūta-naya belong to the latter class. Thus, these are seven nayas from one point of view. Umasvami also declared thus :
“Naigama samgraha vyavahāras jusūtra sabda samabhirüdha Evambhuta nayah."?
Thus, there are these seven important standpoints of views, namely, figurative, general or common, distributive, immediate, descriptive, specific and active points of views. Naigama naya or figurative point of view is also understood or interpreted as 'the non-distinguished' or 'the non-analytical point of view'. Here, the object is considered as possessing both general and specific properties and no distinction is made between them e.g. when we use the word 'the bamboo' we mean thereby that it possesses both general properties (which are shared by other trees) and specific properties (confined to the bamboo alone). Dr. Satischandra interprets it like this. But J. L. Jainio means by Naigama naya (in his comments on Tatvārtha sütram) something like figurative point of view. This is something like speaking of a past or future event as the present one. e.g. Lord Mahavira attained liberation today (one says on the Dipavali day). Here, the present is used figuratively for the past. Secondly, Samgraha naya is the collective or class point of view. Here, the generic properties are given prominence whereas particular points are ignored, e.g. when the word substance or dravya is used for it as a class which signifies all types of substances. Thirdly, Vyavahāra naya means the distributive point of view according to Jainas. It also means the practical point of view. Here, the particular aspect is taken into account in lieu of the general point of view, e.g., the mango tree and not the tree in general. Fourthly, the Rjusutra naya is the immediate point of view
(Arnold
Invitation to Indian Philosophy, p. 93, by Dr. T.M.P. Mahadevan Heinemann Publishers, New Delhi, 1974). Sutra 33, (op. cit., p. 30 a). Op. cit., p. 170. Op. cit., p. 30 b.