________________
180
TULSI-PRAJNA
inclusive categories, viz., dravyārthikanaya or the substantive view, and paryayarthikanaya or the modal (modificational) view, is, however, considered to be an answer to the demand.81 The categories are also called, briefly as dravyanaya and paryayanaya respectively. The view of reality conceived under the division is described as the concise (sankşe pa or samāsa)34 one in contrast to the other (the broad) one.
By a process of further analysis the Jaina thinkers have been led to the formulation of the methodological scheme consisting of seven ways of looking at reality. They are enumerated in the following order of decreasing denotation 33, nalgama (figurative standpoint), sangraha (synthetic approach), vyavahára (analytic approach), rjusūtra (straight viewpoint), sabda (verbal standpoint), samabhtrüdha (conventional standpoint) and evambhūta (specific standpoint). 34 Generally among these the first three are considered to be drayyanayas or substantive standpoints and the other four paryāyanayas or modal standpoints. 35 Reserving to a later stage 86 the consideration of the question whether the number of these seven ways of viewpoints can be reduced to six, or five, or even less, either by elimination of any of them, or by subsumption of some of them under the one or the other of the seven viewpoints, we may now proceed to point out, with illustrations, the nature and function of these seven viewpoints.
Naigamanaya-The meaning of the term naigama is analysed as 'not' (na) 'one' (eko) 'understanding' (gamah), that is, not understanding or distingrishing either the generic element alone, or the specific elements along, but taking the object in its concrete unity. Naiga. manaya relates to the purpose (sankalpa) or the end of a certain continuous series of actions which are represented by one or a few of their number. 37
Sangrahanaya—This standpoint concerns itself with the general or the class character of a factual situation, unlike the paigama standpoint which includes the specific character as well. 38 Just as naigamanaya is not hostile to the intermingled character of concre existence, so also sangrahanaya is not repugnant.39
Vyavahāranaya-This standpoint specialise itself with the specific features of the object concerned. They cannot stand by themselves without the support of the generic properties in the larger setting of concrete reality. For example, when a person is asked to bring a mango fruit he attempts to bring, but not any other fruit, although be is aware of the fact that mango is only a species in the genus of fruita
Rjusutranaya-The Rjusutra standpoint relates to the momentary nature of a thing. It is narrower than the vyavahāra standpoint,
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
