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JAINA THEORIES OF REALITY AND KNOWLEDGE
håranaya, respectively. Further, it brings samabhirudhanaya and evambhūtanaya under sabdanaya so that the resultant classification we obtain under this scheme consists of sangraha, vyavahāra, șjusūtra and sabda nayas.'
Thus we find that we can obtain many classifications, based on different methods, even within the framework of the substantive and modal categories and of the seven standpoints based on these categories. There are many minor classifications outside the scheme of the standpoints treated in this chapter. As a matter of fact there are several subdivisions under each of the standpoints dealt with here. Any attempt at cataloguing the numerous classifications and enumerating the more numerous subdivisions will be needlessly cumbrous. For such an attempt, even if feasible,
naigamanayo dvividhaḥ sāmānyagrāhī višeşagrāhi ca 1 tatra yaḥ sāmānyagrāhi sa sangrahe'ntarbhūtaḥ, višeşagrahi tu vyavahäre / tadevan sangrahavyavahārarjusūtraśabdaditrayaTM caika iti catvāro nayah/ Samavāyāngatikā (quoted in J. C. Jain's edn. of Syädvādamañjarī, p. 324, f. n. 2). See also the following observation by Maladhāri Hemacandra: sangrahavyavahārarjusūtralakşanäh trayo'tra nayāḥ vivakşyante/ ekastu sabdanayah paryāyāstikah tada catvāro mülanayā bhavanti/ Comm. on VBJ,
gā. 2264. 2. For an account of such classifications and subdivisions (upa
nayas) of the various nayas see Devasena's Laghunayacakram and Navadhikarana (both printed in Nayacakrādisangrahah, ed. by Vamsidhara, Bombay, 1920): Amrtacandra's Tattvārthasāra, Devasena's Alapapaddhati, and Nayavivarana by an unknown author (all these three works published in the Prathamagucchaka, Digambara Grantha Bhāņdara, Kaśī, ed. by Pannalal Chaudhari, Vikram Sam. 1982); Yaśovijaya's Nayarahasya and Nayapradīpa (included in a collection of works: Adhyātmasāra, etc., Nyāyācārya-Yaśovijayajīksta Granthamālā, Bhavanagar, 1909); and the portions dealing with nayavāda in the
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