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NYĀYA AND JAINA EPISTEMOLOGY
expressed by the term and still it be recognised as that thing. Because, then even a pot can be called a cloth. This stand point, therefore, insists that designations should be derived from the different functional states of what is ordinarily known as the same object.
The fallacy of this standpoint arises when we make the existence of a thing absolutely dependent on the performance of the special function with reference to which a name has been awarded to it, i. e. we refuse to give the object its usual name when it is not functioning according to etymology of the word.
These are the seven standpoints and each standpoint represents one of the many ways from which a thing can be looked at. Of these, the first three are considered to be Drvyanayas--substantive standpoints and the remaining four Paryāyanayas or modal standpoints. "?
It is sometimes disputed whether the seven nayas can be reduced in number. There are three traditions as regards this. The first tradition adopts a classification of seven nayas. The second one reduces the number to six by eliminating naigamanaya. The third tradition reduces the number to five by subsuming the last two nayas under śabdanaya. Umāsvāti is responsible for the first and the third tradition. In his work, Tattvārthādhigamasūtra, in its Digambara version, we find the mention of seven nayas. While the same sūtra of the same work in its Svetāmbara version gives the list of only five nayas. The second tradition is maintained by Siddhasena Divākara. 18
The various standpoints analyse reality from different angles. These standpoints, are therefore, relative and
