________________ Preface As it consists of forsaking several meanings, it is called the conventional viewpoint (samabhirudha naya). It gives up the several meanings and becomes current in one important sense. For instance, the word 'gau'has several meanings such as speech but, by convention, it has come to denote the cow. Or, words are employed to convey the knowledge of the objects. That being so, from every word arises knowledge of one particular object. Hence it is useless to employ synonyms. With the change of the word, the meaning too must change. The conventional viewpoint (samabhirudha naya) abandons several meanings of the word. For instance, 'Indra', sakra'and 'purandara'are three words that are used to describe the lord of the celestial being. But these must have three meanings. 'Indra'means the one who is endowed with authority and supremacy, 'sakra' means the strong one, and 'purandara' means the one who destroys cities. Same kind of distinction applies to all words. The important sense of the word, ignoring its several meanings, becomes the conventional viewpoint (samabhirudha naya). For instance, "Where do you reside?" The answer is, "I reside in myself." Why? It is because one substance cannot reside in another. If, on the other hand, one thing can reside in another, then there would be knowledge and colour, etc., in the sky. That which determines or ascertains an object as it is in its present state or mode is called the specific viewpoint (evambhuta naya). According to this standpoint, a word should be used to denote an object only when it is in the state which the word connotes. When he issues commands, then only is he the lord (Indra). And at that time he is neither the consecrator nor the worshipper. Only when it goes, it is the cow, and not when it stands still or lies down. Or that, which determines a soul by its present mode of knowledge, is the actual standpoint. For example, the soul which cognizes Indra is Indra, and that which cognizes fire is fire. The seven standpoints (naya) are successively of finer scope or smaller extent, and the succeeding standpoint is dependent on the one preceding it. These points govern the order of their mention in the sutra. Each preceding naya has greater range and divergence than the succeeding one. Since the substance has infinite characteristics, the standpoints are of numerous subdivisions. All naya, with either primary or secondary importance, are interdependent, and a harmonious combination of these paves the way to right faith (samyagdarsana). These are like the cotton XXIX
