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JAINA ONTOLOGY
concept of this or that naya. And these considerations lose almost all meaning in the context of Mallavādi's text. Essentially the same sort of difficulty arises in connection with those twelve categories. Here again somewhere in the course of the exposition (or expositions contained in a chapter it is summarily given out why the chapter is supposed to be devoted to this or that category, say, vidhi or vidhi-vidhi. Here again the statement is too brief to be enlightening. And since these twelve categories are in all probability Mallavādi's own novelty we do not even have a chance to check up his statements against the corresponding accounts available elsewhere. So as things stand it is difficult to make out why Mallavadi assigns this or that system to this or that from among his twelve categories, just as it is difficult to make out why he assigns it to this or that from among the traditional seven nayas. It seems that this circumstance had no little share in determining the historical fate of Mallavādi's text. In those medieval times a philosophical text would get due publicity only in case it satisfied some felt intellectual need of the religious sect to which it belonged and the Jaina sect did then felt the need for having a critical exposition of the contemporary philosophical systems, preferably expositions couched in terms of the doctrine of seven nayas, Mallavādi came out with a masterly critical expo. sition of the contemporary philosophical systems but it was not conducted in terms of the doctrine of seven nayas; what is worse, he sought to create the impression that it was actually thus conducted. Subsequent generations perhaps felt that they were too incompetent to fathom Mallavādi's logic (otherwise they should be able to see how the master had made use of the doctrine of seven nayas). The result was that they kept on declaring that Mallavādi was the greatest of logicians (anu Mallavādinaṁ tarkikaḥ as Hemacandra pithily remarked) and yet kept on ignoring his text. This explains why no later author, not even the great Yašovijaya who had made for his personal use a copy of Simhasūri's text which is happily with us, made any explicit reference to Mallavādi's characteristic views as developed in his magnum opus.
(C) JINABHADRA
(i) Anekāntavāda
In his Višeşāvasyakabbāşya Jinabhadra makes extremely useful contribution to Jaina philosophy in general and the Jaina doctrine of Anekantavada in particular. Towards the end of the text there occur following verses helpful to an understanding of the naya doctrine :
(1) The general, the particular, the just born, the actual alone, that which is different when a different word is used, that which conforms to the meaning of the word used these are what are stated by sangraha etc.
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