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JAINA ONTOLOGY
while the rest are to be called jñāna but not darśana. On this question too Siddhasena was hardly followed by any subsequent author.
The value of Mallavādi's Nayacakra lies in an altogether different direction. He is reputed to have been a commentator of Sanmati but his Nayacakra betrays little specific influence of this text. For one thing, Mallavādi, unlike Siddhasena, gives recognition to naigamanaya, understands vyavahāranaya as the standpoint of non-philosophical commonsense, and treats the three sabdanayas on the equal footing with the rest. Of course, Mallavadi's real task is to offer an account of some seventeen philosophi. cal positions and treat each as a case of this or that naya, but on this question too Siddhasena had something to say. For he has told us that the Sānkhya philosophy is a case of dravyāstikanaya, the Buddhist philosophy a case of paryāyāstikanaya while the Vaiseșika philosophy a case of mechanical juxtaposition of the two. It is not much difficult to see what Siddhasena is driving at — particularly in view of the fact that he has been followed by certain later authors whose elaborate treatment of the question makes things tolerably clear. But Mallavadi's assignment of the different philosophical positions to different ngyas is all his own; the following is how it stands in a nutshell :
1 Vyavahāranaya: 1 the ritualist Mimāṁsā doctrine 2 Sangrahanaya : 2 five monistic doctrines centred on Purusa, Niyati,
Kala, Svabhāva, Bhāva 3 two dualistic doctrines one centred on Prakrti and
Puruşa the other on God and the world 4 the doctrine of the equal efficacy of puruşartha and
karma 3 Naigama : 5 the doctrine centred on dualism of dravya and
kriya
6 the Vaišeșika doctrine of six padārthas 4 Rjusūtra : 7 the Jaina doctrine of Syadvada 5 Śabda : 8 the doctrine of sabdanaya
9 the doctrine of avaktavyavāda 6 Samabhirūd ha: 10 the doctrine of aggregate-devoid-of-an-underlying
substance 7 Evarbhūta : 11 the doctrine of kşaņikavada
12 the doctrine of Sūnyavāda-cum-Vijñānavāda
Mallavadi's account of these doctrines - in each case followed by critical comments -- is most elaborate but he never argues why a doctrine is to be assigned to this or that naya; (for all practical purposes he simply does the assignment and considers his task to be over). Maybe in his time that much is sufficient, but a modern reader who has formed his notion
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