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that conceptual is also verbal and the verbal method is so much changed with epistemological characters.
Study of Jainism
a) Different points of view are the Nayas. Various nayas have been mentioned. Umasvati first mentions five nayas then adds sub-divisions.11 The Agamas have mentioned two points of view Samgraha naya, the synthetic point and paryayika-naya, the analytic point of view. Siddhasena Divakara in his Sanmati-Tarka adopting this points of view has distributed the nayas under two heads.12 But generally accepted classification of nayas is sevenfold, although Siddhasena Divakara says that Samgraha and Vyavahara are to be included in the Dravyarthika naya.13
The conceptual content of the seven nayas could be analysed thus:
1. Naigama naya: It refers to the purpose or the end of an activity For instance, if a man, carrying firewood, were to be asked what he is doing, he would reply that he is cooking. Cooking is the object for which he is carrying firewood.
2. Sangraha naya is a synthetic point of view. It gives prominence to the seeking of the universal or the general amidst the particulars. It seeks unity in the diversity.
Sangraha naya is the synthetic point of view which seeks to find unity in diversity. Every object is the synthesis of many qualities, the generality and the particularity. Sangraha naya seeks to establish the common points between objects and to bring them together as belonging to one category. The Vedanta and Sankhya darsanas look at reality from the synthetic point of view. Sangraha naya seeks to find reality as one without distinction. 14
Sangraha naya is of two types: Parasangraha and Aparasańgraha. The first aims at finding out unity which is of the metaphysical nature. The second seeks of find unity and generality in the empirical world, as for example, we seek the general concept of cowness in the individual cows.
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