The Doctrine of the Jainas, Described after the Old Sources c8.138

c8.138

In the *Aṇuog.*, however, all seven enjoy equal rights, save that the last three are comprised as *tiṇṇi sadda-nayā*. We now turn back to the *pamāṇa*-specification rendered by *Aṇuog.* 222 b ff. where we find the *naya* being illustrated by way of three examples. They strike us by their primitiveness when compared with the subtlety of classic definition. Of all examples the third one, the *paesa-diṭṭhanta*, is the most searching. 1. For the *negama* there exist space units (*paesa*) which pertain to all substances (*davva*) and to any part separated from them (*desa*). Thus, beside the *paesa* of *dhamma*, *āgāsa*, *jīva* and *khandha*, the *negama* quotes as the sixth the *paesa* of *desa*. 2. The *samgaha* keeps within the number of five (*pacaṇhaṃ paese*), since the *desa-pp.* pertains to all five substances: if my servant buys a donkey, then the latter is mine, too.² 3. The *vavahāra* does the same, though it speaks of the *p.* as being five-fold; for if five men possess something in common, then also a part of it belongs to them in common. 4. For the *ujju-suya* the *p.* is, as the case may be (*bhaiyavva*), one of *dhamma*, of *adhamma*, etc. 5. The *sampai-sadda-naya* says: *dhamme* (etc. up to *khandhe*) *paese*, *se paese dhamme* (*adhamme*, *āgāse*, *no-jīve*, *no-khandhe*), the space unit forms the corresponding substance and represents it (save the two last ones owing to the diversity of the *jīva* and the *khandha*). 6. The *samabhirūḍha* maintains that in the words of *dhamma* (etc.) *paese dhamme* may be taken for a loc., i.e. in the nature of a *Tatpuruṣa*, or either for a nom., i.e. in the nature of a *Karmadhāraya*. As the first possibility is out of the question since it would qualify *dh.* and *p.* as differing from each other, there remains the second according to which for *dhamme* (etc.) *paese* we have to say *dhamme* (etc.) *ya se paese ya se*, and so forth as in 5. 7. For the *evambhūya*, finally, *desa* and *paesa* are beyond discussion (*avatthu*) since it knows but *dhamm’atthikāya* (etc.) as a whole (*savvam kasiṇam paḍipuṇṇam niravasesam ega-gahaṇa-gahiyam*).