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Preface
consideration is the object of naya and it helps in accuracy of expression through illustration (drstānta). Naya deals only with the particular pointof-view of the speaker and does not deny the remaining points-of-view, not under consideration at that time. Pramāņa is the source or origin of naya. It has been said in the Scripture, “On the acquisition of knowledge of a substance derived from pramāna, ascertaining its one particular state or mode is naya.” Naya is neither pramāņa nor apramāņa (not pramāņa). It is a part of pramāņa. A drop of water of the ocean can neither be considered the ocean nor the non-ocean; it is a part of the ocean. Similarly, a soldier is neither an army nor a non-army; he is a part of the army. The same argument goes with naya. Naya is partial presentation of the nature of the object while pramāna is comprehensive. Naya does neither give false knowledge nor deny the existence of other aspects of knowledge. There are as many naya as there are points-of-view. The Scripture uses two broad classifications of standpoints (naya): 1) in terms of the substance (dravya) and the mode (paryāya) - the dravyārthika naya and the paryāyārthika naya; and 2) in terms of the real or transcendental (niscaya) and the empirical (uyavahāra) - the niscayanaya and the vyavahāranaya. ‘Niyamasara' extensively employs the latter classification; this is now elaborated.
Niscayanaya - It represents the true and complete point-of-view. There is no distinction between the substance (dravya) and its qualities (guņa) and there is no figurative (upacarita) suggestion in the statement. The soul is one with the wealth of its attributes. Transcendental point-of-view (niscayanaya) has two main subdivisions:
a) śuddha niscayanaya: It holds the self in its pure and unconditioned state (the nirupādhi state) that has no associated karmic contamination. Disentangled from all its material environment and limitations, the self radiates in its pristine glory through the wealth of its infinite qualities. Pure and unalloyed expression of the nature of the self is the topic of suddha niscayanaya - e.g., "Omniscience (kevalajñāna) is the soul.” b) aśuddha niscayanaya: This naya contemplates the self as
(xxiii)
