________________ Pancastikaya-samgraha The division of reality or objects comprehended by the generic viewpoint, in accordance with the rule, is the systematic standpoint (vyavahara naya). What is the rule? The rule is that the analysis or division into subclasses proceeds in the order of succession. It is as follows. That, which is comprehended as existence by the generic view, without reference to the particular objects, is not conducive to the ways of the world. Hence the systematic standpoint is sought. That which 'exists' (sat) is either a substance or an attribute. Social intercourse is not possible even by the word 'substance' (dravya) of the generic standpoint, without its subdivisions like the soul (jiva) and the non-soul (ajiva). Further, the soul (iva) and the non-soul (ajiva), solely from the generic standpoint, are not conducive to worldly occupations. Hence these are further subdivided into the deva, infernal beings, etc., and jar, etc., by resorting to the systematic standpoint (vyavahara naya). This standpoint operates up to the point beyond which no further subdivisions are possible. That, which addresses the straightforward (present) condition, is the straight viewpoint (rjusutra naya). This viewpoint leaves out things of the past and the future and comprehends the present mode of things, as no practical purpose can be served by things past and things unborn. It confines itself to the present moment. It is contended that it would violate the ways of the world. No. Only the object of this viewpoint is indicated here. The intercourse of the world is promoted by the aggregate of all the viewpoints. The verbal viewpoint (sabda naya) is intent on removing the anomalies or irregularities with regard to gender, number, case, etc. Although the original text highlights many irregularities, just two of these are mentioned here. Irregularity of gender (lingavyabhicara) - puspa, taraka and naksatra - these are of different genders. Yet these are used as substitutes. Irregularity of time (kalavyabhicara) - 'visvadesvasya putro janita' - 'A son who has seen the world will be born to him.' Here, what will take place in the future (i.e., seeing the world) is spoken of as having taken place in the past. Though such usage prevails by convention or custom, yet the verbal viewpoint considers it improper as words with different meanings cannot be clubbed. If this is opposed to what is universally current, let it be so. Here truth is investigated; medical treatment (medicine) does not satisfy the whimsies of the patient! XXVIII
