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ન્યાયકુસુમાંજલિ.
[તૃતીયisolated and studied from different stand-points. It contains a part of truth. It is a second means of understanding objects, the first being Pramanas. Theoretically speaking, the number of Nayas is infinite, as every object has infinite attributes. All the same the Jaina writers classify the Nayas under seven heads:-Naigama, Sangraha, Vyavahara, Rijusutra, S'abda, Samabhirudha and Evambhuta.* The first three are called Dravyarthika Nayas, in as much as they deal with the substantive aspect while the latter are called Paryayarthika Nayas as they deal with the aspect of modifications; that is to say, the subjectmatter of the former is the substratum of an object, whereas that of the latter is modifications. The seven Nayas can also be grouped under Artha Nayas and S'abda Nayas, the former including the first four Nayas and the latter, the remaining three.
(1) Naigama, the non-distinguished.
Naigama takes into account both the Samanya and Vis'esha, the generic and specific properties of an object. Suppose we have a number of Ghatas, jars. If we look at them from the stand-point of Samanya, we know one property namely Ghatatva which belo
* In Tattvarthadhigama Sutra, the number of the Nayas is mentioned as five, as Samabhirudha and Evambhuta are included in S'abda and while so doing, the author therein gives a different name, viz., Samprata, the suitable to what is here described as S'abda, the verbal.
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