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First Steps to Jainism
doctrines discussed are linked to the traditional seven nayas in a novel plan of the wheel of twelve nayas, viz. (1) vidhih, (2) vidhervidbib, (3) vidhervidhiniyamam, (4) vidherniyamaḥ, (5) vidhiniyamam, (6) vidhervidhiniyamasya vidhiḥ (7) vidhiniyamasya vidhinyamam, (8) vidhiniyamasya niyamaḥ (9) niyamaḥ, (10) niyamasya vidhiḥ, (11) piyamasya vidhiniyamam, and (12) niyamasya niyamah. The book starts with the commonsense popular view of things, represented by the first naya called vidhi (vidhivșttis tävad yathāl. okagrābam eva vastu, p. 11)., How does it concern us whether there is a cause, or an effect; who can make an end of debate on such issues (pp. 34-35) ? Mallavādin here quotes Sanmati, I. 28, in sup. port of his contention. The epistemological position of Dignāga is here criticized as going against the commonsense view of things. Vidhi stands for 'injunction' as in the Mimāmsā school. It is only the injunction to do some thing that is valuable and also desirable (arthyo hi kriyāyā evopadeśaḥ, p. 45). The second daya called vidhi-vidhi stands for the particulars in favour of the universal Oneness. The absolutistic doctrines are consequently brought within the purview of this naya. The third naya literally means affirmation--cum-negation of the positive entity. The Sankhya doctrine of prakrti as subservient to puruşa, and the doctrins of divine creator and the created world represent this naya. The fourth naya, viz. vidher niyamah appears to indicate the restriction of absolute freedom of both the puruşa and the karman in the evolution of the worldly process. The other nayas similarly bring within their purvo iew the doctrines that were prevalent in those days in order to evaluate their merits and demerits. About a dozen and a half doctrines are thus discussed and refuted in the treatise which brought for its author the encomium "anu Mallavādinam tārkikāḥ" (all logicians are inferior to Mallavadin) from Hemacandra, the omniscient of the Kali age
6. (d). Jinabhadra : The activity of Mallavādin was further car. ried by Jinabhadra who, in his Viseşāvaśyaka-Bhāşya, gave a critical account of the nayas based on his deep and extensive learning in the Āgamas. Here he brings within purview the problems of the general and the particular, substance and modes, word and meaning, ultimate truth and practical truth (niscaya-naya and vyavahāranaya) His treatment of the problem of niksepa is thorough and penetrating. An evaluation of the non-Jaina philosophical views is also made by him in the section called ganadhara-vāda and
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