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अध्याय-१
The figurative – naigama, the generic - samgraha, the systematic - vyavahāra, the straight - rjusūtra, the verbal – sabda, the conventional – samabhirūụha, and the specific – evambhūta are the standpoints (naya).
The general (sāmānya) and specific (vićeşa) definitions of these must be given. First, the general definition. Ascertainment, without contradiction, of one particular state or mode of the object, with a view to describe truly the substance having infinite attributes, is called the ‘naya'. It is of two kinds, namely, dravyārthika naya, which refers to the general attributes of the substance, and paryārthika naya, which refers to the constantly changing conditions or modes (paryāya) of the substance. 'Dravya' refers to the general (sāmānya), the general rule (utsarga), or conformity (anuvịtti). That which has these for its object is the general standpoint - dravyārthika naya. “Paryāya' means particular (visesa), an exception (apavāda), or exclusion (vyāvịtti). That which has these for its object is the standpoint of modes - paryārthika naya. Their specific marks are given now. The figurative standpoint (naigama naya) takes into account the purpose or intention of something which is not accomplished. For instance, a person with an axe in his hand is asked by someone for what purpose is he going. The person replies that he is going to fetch a wooden measure (prastha). But at that time the wooden measure is not present; the reference to the wooden measure is the mere intention to make it. Similarly, one is engaged in fetching fuel, water, etc. Another person asks, "What are you doing?” The former replies that he is cooking food. But he is not actually cooking food. He is only engaged in an activity which will ultimately result in cooking food. Such instances of general custom where the intention alone of accomplishing a task is referred to as the basis for speech is the figurative standpoint (naigama naya). The generic standpoint (samgraha naya) is that which comprehends
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