________________
Historical Development of Jaina Philosophy and Religion
39
samuccaya, Šāstravārtāsamuccaya (c. 8th A. D. ) etc. Mallavādi are some what different in their names and This second phase has three main characteristics — presentation. Though the author showed the relationfirstly, apart from the Āgamic Nayas, i. e., ship between the traditional seven Nayas and his Dravyārthika (Substantial ) and Paryāyārthika twelve Nayas [ See : Malvania D., Āgama Yuga kā (modal ) or Niscaya ( Ideal ) and Vyavahāra ( pra- Jaina Darśana, p. 312. ) though doctrine of Anuyogactical view-point ), the doctrine of Seven-fold Nayas, dvāras ( gateways of the investigation ) can be traced i.e., Naigama ( considering both the general and in some of the Āgamas of later period as Bhagavati, particular properties of the thing ), Sangraha (consi- Samavāyānga, Prajñāpanā and Anuyogadvārasūtra dering general properties of an object ), Vyavahāra yet the number of these gateways of investigation (considering specific properties of an object ), never remained constant. In Tattvārthasūtra, it was Rjusūtra ( confined only to the present mode of an only eight while in Dhavalā tikā of Satkhandāgama object), Sabda (treating with synonyms ), Samabhi- its numbers were increased upto eighty. This doctrine rūdha ( taking into cosideration only etymological of gateways of investigation is nothing but viewing, meaning of word. According to this Naya, even word understanding and explaining the nature of the things has a different meaning and Evambhūta Naya with their multiple facets or aspects and thus it can ( denoting object in its actual state of performing its also be considered as a development of Vibhajyavāda natural function ) was developed. Though the Āgamic and Anekāntavāda. Here, it is noteworthy that this Nayas remained in vogue till the Kundakunda's increase in the number of the Nayas (view-points ) or period (c. 6th A. D.).
the Anuyogadvāras was well received by later Jaina
thinkers because the earlier Acāryas kept the door It is to be noted that in earlierāgamas such as
open in this regard. Siddhasena Divākara clearly Acarānga, Sūtrakstānga, Uttarădhyayana etc., this
mentions in his work Sanmatitarka ( second half of concept of seven-fold view-point (Nayas ) is absent.
thec. 4th A. D.) that number of view-points can be as Only in Anuyogadvārasūtra and Nandisutra this
much as the way of linguistic expressions. (Sanmaticoncept of seven-fold view-point is found but these
tarka, 3/47) are the works of thec. 2nd-4th A.D. In Samavāyānga, it is an interpolation. Secondly, in Tattvärthasūtra Doctrine of Seven-fold Predication (Saptabhangi) (first half of c. 4th A. D.) the number of basic view
The second main characteristic of this second points are five. The Samabhirūdha and Evambhūta phase of the development of Anekāntavāda, is the are accepted as sub-types of Sabdanaya. Siddhasena doctrine of seven-fold predications or the seven ways Divākara ( c. 4th A. D. ) in his Sanmatitarka has of expressions (Saptabhangi ). The concept, regardaccepted six Nayas, he does not mention Naigama ing the ways of expressions, dates back to the Vedic Naya. Thus, we may conclude that the number of period. The two forms of expressions / predications - Nayas, as seven, was finalised later on but prior to the affirmation and negation, are accepted by all. These end of c. 5th A. D. Only with one exception of two depend on existence or non-existence. By negaMallavādi (c. 5th ), who mentions twelve Nayas in ting both the existence and non-existence, we have a his work 'Dvāśāranayacakra', development in the third way of expression Avyaktavyatā, i.e., inexpresnumber of Nayas became stagnant because of the sibility. By accepting the both a fourth way of expresdevelopment of the doctrine of Anuyogadvāras, i. e., sion was emerged, comprising both affirmation and the gateways of investigation. These twelve Nayas of negation. These four ways of expression are well
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
