The Doctrine of the Jainas, Described after the Old Sources c8.142

c8.142

§ 77. By means of a *naya* a standpoint is gained allowing of making some statement about an object, though we must be careful in distinguishing from it what is understood as the contemplation of the object as such from different angles. It is in the nature of the matter that the latter is the more original, though it is confirmed by the text. But, to be true, we find it fully developed, along with the *naya*-technique, also only as late as in *Aṇuog.*, and it is even later that it is given the name of nikkheva (e.g. Dasav. nijj. 9). Umāsvāti T. 1, 5 does not refer to it. Acc. to Aṇuog. 250 a ff. nikkheva first means nothing but a contemplation more or less comprehensive. Yet we intend to start already here by signifying in this way the technique of discussing an object from four standpoints as is introduced by Aṇuog. These standpoints are called denomination (nāma), effigy (thavaṇā), substance (davva) and condition (bhāva). The āvassaya, the indispensable, may serve as an example (Aṇuog. 11 b ff.). Nām’āvassaya is a denotation saying that a being or a thing is “indispensable”. Thavaṇ’āv. is the figurative representation of something indispensable. Davv’āv. is something indispensable, be it from the standpoint of a monk (the Āvassaya formulae), be it from that of a dissenter (the obligatory religious rites) or be it with regard to worldly activities (the morning toilet). Bhāv’āv. says what is emotionally realised as being indispensable: in the Jain Creed the pious fulfillment of the Āvassaya formulae, for the non-Jain epic lectures (puvaṇhe Bhārahe, avaraṇhe Rāmāyaṇam) or either a ritual act practised any time from a religious urge.