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JAINA THEORIES OF REALITY AND KNOWLEDGE
version of his work, the enunciation of only five nayas, treating the last two nayas as subdivisions of sabdanaya. All the Digambara writers and most of the Svetāmbara writers also adhere to the former tradition'. The latter tradition is confined to the relevant sūtra by Umāsvāti in the Svetāmbara version of his work, as well as to the Bhāşya which is ascribed to Umāsvāti himself by the śvetāmbara writers. The second tradition, the tradition of the six nayas, is maintained by Siddhasena Divākara' with his characteristic vigour and independent judgment.
. Besides these three traditions there are four more views according to which the number of nayas is severally one, two, three or four. A passing mention may be made of these views :
When our attention is focussed on the aspect of the generic universal (mahāsāmānya), viz., being (sattā), the entire gamut of reality, which, on a fuller analysis, is universal-cum-particular, appears as one' pure and uniform existence. This abstract way of looking at reality is described as the pure and the absolute viewpoint (śuddhaniscayanaya”).
1. See, for instance, TSV, I. 33, TRAG, I. 33, etc. The notable
instances among the works of the svetambara writers, are
PNJA, Ch. VII, SRK thereon, and SM (text), p. 161. 2. Cf. ST, Intro. pp. 141-2. Jinabhadra Gaņi also follows Siddha
sena Diväkara on this point. Ibid. 3. Cf. sāmānyādeśatastāvadeka eva nayah sthitaḥ/ TSV, I. 33, kā. 2.
This line is found in Nayavivarana also : see kā. 18. 4. No material difference seems to exist between this viewpoint
and one of the subdivisions of sangrahanaya, viz., parasangrahanaya. Cf. parasangrahastāvat sarvam saditi sangļhnāti/ TSV, p. 271. Cf. also PNTA, VII. 15.
