The Doctrine of the Jainas, Described after the Old Sources c8.140

c8.140

The two examples of the bushel (*patthaga*) and the night-stay (*vasahi*) preceding in *Aṇuog.* 222b ff. comprise both the *naya* 1 to 3 and 5 to 7, and so they do not give us an exhaustive information about their standpoint. But they compensate for it by distinguishing different grades of quality in a *negama* and, implicitly, in the *vavahāra* coinciding with it. We speak of a genuine (*visuddha*) *negama* when somebody being asked what he is hewing there with his axe, gives an answer by saying: a measure for a bushel (*patthaga*); the *neg.* becomes ever more genuine (*visuddhatarāga*) when, with the same answer given in each case, it is being asked: what are you hewing? what are you hollowing? what are you smoothening? and so on up to the point of carving the owner’s name (*nām’ āuḍio patthao*). A *neg.* is not genuine (*avisuddha*), however, when the question: where do you go? is being answered by saying: I am going for a measure for a bushel (*patthagassa gacchāmi*). In the second example the *neg.* is the more genuine the more precisely the question *kahim bhavam vasasi?* is being answered by pointing out to the upper world, the Jambuddīva, Bharaha, South-Bharaha, Pāṭaliputra, the House of Devadatta and, finally, its bedroom (*gabbha-ghara*), whereas the answer: in the word (*loge*) will render a *negama* not qualified as genuine.¹