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JAINA THEORIES OF REALITY AND KNOWLEDGE
hāranaya, respectively. Further, it brings samabhiruḍhanaya and evambhutanaya under sabdanaya so that the resultant classification we obtain under this scheme consists of sangraha, vyavahāra, ṛjusūtra and sabda nayas.'
Thus we find that we can obtain many classifications, based on different methods, even within the framework of the substantive and modal categories and of the seven standpoints based on these categories. There are many minor classifications outside the scheme of the standpoints treated in this chapter. As a matter of fact there are several subdivisions under each of the standpoints dealt with here. Any attempt at cataloguing the numerous classifications and enumerating the more numerous subdivisions will be needlessly cumbrous. For such an attempt, even if feasible,
1. naigamanayo dvividhaḥ sāmānyagrāhi viseṣagrahi ca / tatra yaḥ samanyagrahi sa sangrahe'ntarbhutaḥ, viseṣagrāhī tu vyavahäre / tadevam sangrahavyavahārarjusūtraśabdāditrayam caika iti catvāro nayaḥ/ Samavāyāngaṭīkā (quoted in J. C. Jain's edn. of Syadvādamañjarī, p. 324, f. n. 2). See also the following observation by Maladhari Hemacandra: sangrahavyavahārarjusūtralakṣaṇāh trayo'tra nayāḥ vivakṣyante/ ekastu sabdanayaḥ paryāyāstikaḥ tada catvāro mūlanaya bhavanti/ Comm. on VBJ, gā. 2264.
2. For an account of such classifications and subdivisions (upanayas) of the various nayas see Devasena's Laghunayacakram and Nayadhikarana (both printed in Nayacakrādisangrahaḥ, ed. by Vamsidhara, Bombay, 1920): Amṛtacandra's Tattvärthasara, Devasena's Alapapaddhati, and Nayavivarana by an unknown author (all these three works published in the Prathamagucchaka, Digambara Grantha Bhandara, Kaśi, ed. by Pannalal Chaudhari, Vikram Sam. 1982); Yaśovijaya's Nayarahasya and Nayapradipa (included in a collection of works: Adhyātmasāra, etc., Nyāyācārya-Yaśovijayajikṛta Granthamālā, Bhavanagar, 1909); and the portions dealing with nayavada in the
