The Doctrine of the Jainas, Described after the Old Sources c8.133

c8.133

Now, in *Aṇuog.* 264a ff.; *Thāṇ.* 390 b; *Āv.* 754 we come across the seven *mūla-naya* called *negama, saṃgaha, vavahāra, ujju-suya, sadda, samabhirūḍha* and *evambhūya*.¹ Instead of *ujju-suya* sometimes *ujju-sutta* is being read corresponding to the Sanskrit form. The resp. 100 subvarieties mentioned by *Āv.* 759 (*Sthān.* 390b) on account of a certain "main-naya"—while according to others their number is said to be but 500 in all—are merely a fictitious conception presumably resting on the fact that in *praxi* the ways of contemplation are often incomplete and may intercross, etc. The definition of the different ways set forth by Devasūri, one of the later logicians, has been rendered by JACOBI on *Sūtra* T. 1, 35.² As to the *naigama*, it follows from Umāsvāti's *Bhāṣya* and other passages that this word stands for the so to speak "conventional",³ though often figurative way of contemplation not distinguishing between qualities of genus and species. The *saṃgraha* has nothing in mind but the generic notion, the *vyavahāra* nothing but the qualities of the species at hand, and the *ṛju-sūtra* nothing but the object in its present state and only so far as it is mine. The *śabda* or *sāmprata* strictly clings to the sense of the word given to it either by context or convention, that is to say, synonyms are accepted, while the *samabhirūḍha* relies on the etymology of the word contrary to words of the same meaning, and, finally, the *evambhūta* exclusively takes a word as it wants to be taken according to the activity expressed by it. JAINI points out that the modes of contemplation narrow by steps from 1 to 7.¹ But we also find an internal classification according to which 1 to 3 are concerned with the substances and 4 to 7 with their conditions (*dravyārthika-* and *paryārthika-naya*), and a second one concerning examinations of the object—1 to 4—and its relations—5 to 7—(*artha-* and *śabda-n.*). Finally Umāsvāti offers 5 to 7 subvarieties of the *śabda*, to say nothing of those regarding the *naigama*.