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Historical Development of Jaina Philosophy and Religion
samuccaya, Śāstravārtāsamuccaya (c. 8th A. D.) etc. This second phase has three main characteristics firstly, apart from the Agamic Nayas, ie, Dravyarthika (Substantial) and Paryāyārthika (modal ) or Niścaya (Ideal) and Vyavahāra (practical view-point), the doctrine of Seven-fold Nayas, i.e., Naigama (considering both the general and particular properties of the thing ), Sangraha (considering general properties of an object), Vyavahāra (considering specific properties of an object), Rjusūtra (confined only to the present mode of an object), Śabda (treating with synonyms ), Samabhirūdha (taking into cosideration only etymological meaning of word. According to this Naya, even word has a different meaning) and Evambhūta Naya (denoting object in its actual state of performing its natural function) was developed. Though the Agamic Nayas remained in vogue till the Kundakunda's period (c. 6th A. D.).
It is to be noted that in earlier Āgamas such as Acaranga, Sütrakṛtānga, Uttaradhyayana etc., this concept of seven-fold view-point (Nayas) is absent. Only in Anuyogadvārasūtra and Nandisūtra this concept of seven-fold view-point is found but these are the works of thec. 2nd-4th A.D. InSamaväyänga, it is an interpolation. Secondly, in Tattvärthasūtra (first half of c. 4th A. D.) the number of basic viewpoints are five. The Samabhirudha and Evambhūta are accepted as sub-types of Sabdanaya. Siddhasena Divakara (c. 4th A. D.) in his Sanmatitarka has accepted six Nayas, he does not mention Naigama Naya. Thus, we may conclude that the number of Nayas, as seven, was finalised later on but prior to the end of c. 5th A. D. Only with one exception of Mallavādi (c. 5th ), who mentions twelve Nayas in his work 'Dvašaranayacakra', development in the number of Nayas became stagnant because of the development of the doctrine of Anuyogadvaras, i. e., the gateways of investigation. These twelve Nayas of
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Mallavādi are some what different in their names and presentation. Though the author showed the relationship between the traditional seven Nayas and his twelve Nayas [ See : Malvania D., Agama Yuga kā Jaina Darśana, p. 312. ] though doctrine of Anuyogadvaras (gateways of the investigation) can be traced in some of the Agamas of later period as Bhagavati, Samavayanga, Prajñāpana and Anuyogadvārasūtra yet the number of these gateways of investigation never remained constant. In Tattvārthasūtra, it was only eight while in Dhavalā tika of Satkhaṇḍāgama its numbers were increased upto eighty. This doctrine of gateways of investigation is nothing but viewing, understanding and explaining the nature of the things with their multiple facets or aspects and thus it can also be considered as a development of Vibhajyavāda and Anekāntavāda. Here, it is noteworthy that this increase in the number of the Nayas (view-points) or the Anuyogadvaras was well received by later Jaina thinkers because the earlier Acaryas kept the door open in this regard. Siddhasena Divakara clearly mentions in his work Sanmatitarka (second half of thec. 4th A. D.) that number of view-points can be as much as the way of linguistic expressions. (Sanmatitarka, 3/47)
Doctrine of Seven-fold Predication (Saptabhangi)
The second main characteristic of this second phase of the development of Anekāntavāda, is the doctrine of seven-fold predications or the seven ways of expressions (Saptabhangi). The concept, regarding the ways of expressions, dates back to the Vedic period. The two forms of expressions / predicationsaffirmation and negation, are accepted by all. These two depend on existence or non-existence. By negating both the existence and non-existence, we have a third way of expression Avyaktavyata, i.e., inexpressibility. By accepting the both a fourth way of expression was emerged, comprising both affirmation and negation. These four ways of expression are well
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