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reduced. There are mainly three traditions (paramparās) which are based on the number of nayas occurring in the classification adopted by each of them within the framework of reality which is conceived to be fundamentally drażyaparyāyatmaka (identity-in-difference) or sämānyaviseşātmaka (universal-cum-particular). The first one adopts a classification of seven nayas. Our treatment of the subject has been based on this classification. The order in which the seven nayas have been treated in our account, viz., naigama, sangraha, vyavahāra riusūtra, śabda, samabhirūdha, and evambhūta, has also been recognised by this tradition. The second tradition adopts a classification of six nayas eliminating, from its classification, naigamanaya which is the first among the seven nayas recognised by the first tradition. The third tradition reduces the number from seven to five' by subsuming samabhirūdhanaya and evambhutanaya, the last two standpoints within the first classification, under sabdanaya, and thus treating them as two subdivisions of the latter,
Umāsvāti himself is largely responsible for the first and the third traditions. For the concerned sūtra of his great work, Tattvārthādhigamasūtra, gives, in its Digambara version, the enunciation of the seven nayas, in their natural order, whereas the same sūtra gives, in the Svetāmbara
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1. naigamasangrahavyavahārarjusūtraśabdā nayah / Sabhasyatattvā.
dhigamasutrāņi (ed. by Motital Laghaji, Poona, Vira Sam. 2453), I. 34. naigamasangrahavyavahārarjusūtraśabdasamabhirudhaivambhūtā
nayāḥ/ TSUJ, I. 33. 3. See the above f. n.
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