The Doctrine of the Jainas, Described after the Old Sources c8.132

c8.132

§ 76. The *nāṇa-ppamāṇa* mentioned in this connexion adds up to the *jīva-pp.* by going together with *damsaṇa-* and *caritta-pp.*, and the *jīva. pp.*- again adds up to the *guṇa-pp.* by going together with the *ajīva- pp.* (colours, smell, taste, feeling and shape). The *guṇa-pp.* ranges first among the sub-varieties of the *bhāva-pp.* standing alongside with the *naya-* and *samkha- pp.* We pass over the latter, the “number”, in order to turn to the *naya* or “modes of contemplation”. In Utt. 28, 24 *pamāṇa* and *naya* stand side by side. “The *naya*’s are methods intended to represent an object by accentuating of all its different aspects the one only which the teacher has in mind for his special purpose, whereas the others being irrelevant to him remain unconsidered” (JACOBI with ref. to T. 1, 35). *Naya* is known even to Viy. though not in its conventional designation and number (see below). So, when Viy. 302a speaks of the *vocchitti-* and *avvocchitti-nay’aṭṭhayā* (§ 77). The *necchaiya-n.* and the *vavahāriya-n.* (Viy. 748a), i.e. contemplation in theory and praxis, approach the later usage of the word more closely. As to contemplation in praxi a sensual quality of the object stands in the foreground, whereas contemplation in theory starts from all qualities possible. Thus, while a bee, for instance, is black in praxi, it is of all colours, smells, etc. in theory, so that, then, the definition may be supposed to be due to some process of elimination. Along with the *vavahāra-n.* we shall presently come to know also the *ujju-sutta-n.* and others. Probably the Viy. was familiar with the latter, too, for the definition mentioned just before most certainly goes back to the catchword *ujjuya* of the preceding *sūtra*.