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NAYAVĀDA THE DOCTRINE OF STANDPOINTS
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the others under the present method”. 3 This universalparticular standpoint is also called 'the way of pantoscopic observation.'
According to another interpretation, Naigamanaya means looking at things from the standpoint of purpose of individual, e. g. a person carrying fuel, water, rice, when asked, what are you doing' ? says, “I am cooking' instead of saying, 'I am carrying fuel and so forth”. S
If we make the distinction between the general and particular absolutely then there is fallacy of Naigamanaya of which Nyāya-Vaiseșika system is an illustration according to Jainism. 2. Samgrahanaya : The generic or the class view.
This standpoint takes into consideration the general qualities of the object though is it not opposed to considering it in its specific attributes. It emphasises that special qualities can have no existence apart from general qualities e. g. when we speak of a mango tree we refer to a free without taking into account its special features. It seeks unity in diversity by finding the common element in the variety of things. When we consider general property alone as constituting a thing, i. e. an exaggerated emphasis on universal, disregarding particulars leads to the fallacy of samgrahanaya, e. g. when we consider "pure existence as the only reality for the particularities apart from that are not apprehended”. This is the position of Advaita and Sāmkhya systems of philosophy. According to Jainism exclusive emphasis on unity results in the view that existence is the only character of reality and particularities are unreal. However, this is against experience. This extreme view is guilty of exclusiveness of outlook. Jainism admits the distinction between universal
