________________
Society, Epistemology and Logic in Indian Tradition
152
iii) Vyavahāranaya (Particularist or differential view-point): Whereas sangrahanaya emphasises unity and commoness, vyavahāranaya is the view-point which emphasises particularity and diversity. It cognises things as having many kinds. For example when it talks about a soul, it immediately classifies souls into liberated ones and transmigrating ones. The transmigrating souls are again classified into mobile (trasa) and immobile (sthāvara) ones, or those into onesensed, two-sensed etc. up to five-sensed and also mind possessing souls and so on. iv)Rjusūtranaya (Immediate view-point): Rjusūtranaya focuses on an immediate present mode of object. It ignores enduring or substantial aspects of things and concentrates on their momentary and immediately available aspects. Under this naya we do not consider, though we do not deny that the same object had some modes in the past and would have some modes in future. We may describe such an object by using the expressions as 'this is red' or 'here now yellow' or 'here is now the feeling of pleasure''?. v)Sabdanaya (Syntactical view-point): One who is using śabdanaya is focusing on the influence of the grammatical form of words on the meaning of the description. Tense of the sentence, the case-endings of the words, the genders of the nouns, singularity or plurality and suffixes of the word-forms are the factors which are responsible for the difference in meaning of a sentence. One who is applying sabdanaya emphasises these factors for example “Rāma was a king of Ayodhyā” this sentence gives its meaning that Ram was a king in the past, not in the present. This reflects ‘sabdanaya'.
"" sukhavivartah sampratyasti", Pramāna-naya-tattvāloka, 7.29
