________________ Pancastikaya-samgraha threads which, when interwoven in the proper form, produce cloth that wards off cold and provides comfort to the body. But if each thread remains independent and separate, the purpose is not served. The standpoints (naya) are a part of scriptural knowledge (srutajnana). These have been divided into seven kinds on the basis of their substratum. The substrata are three: convention (upacara), meaning (artha), and word (sabda). The figurative (naigama) relies primarily on convention (upacara); still, it is also arthanaya. The generic (samgraha), the systematic (vyavahara), and the straight (rjusutra) are arthanaya. The remaining three - the verbal (sabda), the conventional (samabhirudha) and the specific (evambhuta)- are sabdanaya. A particular standpoint (naya), when treated as absolute (independent of other naya), is wrong (mithya) knowledge. When treated as relative (dependent on other naya) it constitutes right (samyak) knowledge. Acarya Samantabhadra's Svayambhustotra: य एव नित्यक्षणिकादयो नया मिथोऽनपेक्षाः स्वपरप्रणाशिनः / a ta ara faune a a: quan: Fausucalfiut: 11 (83-8-88) O Unblemished Lord Vimalanatha! Those who hold the one-sided, standalone points of view such as describing a substance absolutely permanent (nitya) or transient (ksanika), harm themselves and others, but, as you had proclaimed, when the assertions are understood to have been made only from certain standpoints, these reveal the true nature of substances, and, therefore, benefit self as well as others. निश्चय और व्यवहार - niscaya and vyavahara The Scripture uses two broad classifications of standpoints (naya): 1) In terms of the substance (dravya) and the mode (paryaya) - the dravyarthika naya and the paryayarthika naya. Dravyarthika naya refers to the general attributes of the substance, and paryarthika naya refers to the constantly changing conditions or modes (paryaya) of the substance. @ @ . . . . . . . . . . . . . . . . XXX
