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NAYAVĀDA THE DOCTRINE OF STANDPOINTS
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pronounced and patent a fact to be dismissed without incurring the charge of infidelity to experience”. 8
Thus, the Jaina position is that the nature of the universal is not one of class essence but of similarity or resemblance. A such resemblance is the actual fact of experience. This provides the objective ground to the notion of universals. In fact, a consistent form of realism must lead to this position. If each individual is unique and particular and distinct from the other, it is inconsistent to believe in single universal class-essence leading ultimately to Idealistic Monism. 3. Vyavahāranaya : The particular standpoint.
It is an analytic approach which emphasises diversity in the universe. It takes into account an object as possessing of specific properties without ignoring that particular apart from general is a non-entity. If samgrahanaya can be called standpoint of genus, this can be called standpoint of species. As Vādi Devasūri states, “The vyavahāranay is that view point by which matters which are the objects of saṁgraha naya are systematically divided, e. g. substance must be either soul or matter or any of the six substances”. 10
The fallacy with regard to this naya consists in ignoring generic correlative of a specific feature. For instance, Cārvāka materialism. 4. Rjusūtranaya : The standpoint of momentariness.
This view point is straight expression which does not trouble itself with the past nor the future aspect of a thing but it is only confined to the present and natural aspect of a thing because that alone is useful for the moment." This view point is based on the concept of immediate utility which
