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JAINA THEORIES OF REALITY AND KNOWLEDGE
version of his work, the enunciation of only five nayas, treating the last two nayas as subdivisions of sabdanaya. All the Digambara writers and most of the Svetāmbara writers also adhere to the former tradition'. The latter tradition is confined to the relevant sūtra by Umāsvāti in the śvetāmbara version of his work, as well as to the Bhāsya which is ascribed to Umāsvāti himself by the Svetāmbara writers. The second tradition, the tradition of the six nayas, is maintained by Siddhasena Divākara’ with his characteristic vigour and independent judgment.
Besides these three traditions there are four more views according to which the number of nayas is severally one, two, three or four. A passing mention may be made of these views :
When our attention is focussed on the aspect of the generic universal (mahāsāmânya), viz., being (sattā), the entire gamut of reality, which, on a fuller analysis, is universal-cum-particular, appears as one pure and uniform existence. This abstract way of looking at reality is described as the pure and the absolute viewpoint (suddhaniscayanaya").
1. See, for instance, TSV, I. 33, TRAG, I. 33, etc. The notable
instances among the works of the śvetambara writers, are PNJA, Ch. VII, SRK thereon, and SM (text), p. 161. Cf. ST, Intro. pp. 141-2. Jinabhadra Gani also follows Siddhasena Divākara on this point. Ibid. Cf. sāmânyādeśatastāvadeka eva nayah sthitaḥ/ TSV, I. 33, kā. 2. This line is found in Nayavivaraņa also : see kā. 18.
material difference seems to exist between this viewpoint and one of the subdivisions of sangrahanaya, viz., parasangrahanaya. Cf. parasangrahastāvat sarvam saditi sangļhnäti/ TSV, p. 271. Cf. also PNTA, VII. 15.
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