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XXVIII. The Jain doctrine of the nayas (Methods)
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quodammodo existent. "Existent' in the neuter because of unutterableness, as in 'what has been borne in her womb ?'. 'Simply existent' is the wrong-Method, 'existent' is a Method; *quodammodo existent' is Demonstration. (208) As thus: A wrong-Method, to begin with, says 'simply existent'; 'the pot simply is'. This (Method) admitting in regard to an entity only non-equivocal actuality, with repudiation of other attributes, sets forth only the attribute approved by itsell. And its status as wrong-Method is through having the form of falsity, and the falsity of form is through denial of the other attributes therein, though they exist.
Likewise, from outlining as 'existent' we have a Method; for in the pot is', emphasizing in regard to the pot the attribute of actuality esteemed by itself, it adopts in regard to the remaining attributes “an elephant's eye-closure"). (209) And it is not a wrong-Method, because it has not abolished other attributes; nor is it a Demonstration (pramănatva), because it is not decorated with the word 'quodammodo'.
Quodammodo existent' - that is Demonstration: 'quodammodo', in some way, the entity is 'existent'. And it is Demonstrative because it is not vetoed by what is seen or approved, and because in the other alternatives there is actuality of vetoing circumstances. For every entity is with its own-form existent, and with the form of other non-existent. This has been more than once stated. 'Existent' is merely for orientation; on the same lines should be conceived also non-existence, eternality, non-eternality, utterability, ugutterability, universality and particularity and so on.
Having thus stated the own-form of an entity, he makes a Laudation: 'But beholder of the thing', etc. The path of bad Procedure, the road of bad-Method; the word 'but' (tu), which signifies restriction, being out of order, 'Thou alone'; - Thou alone, didst get rid of, didst refute; not the divinities' of other sects. By doing what? By way of Methods and Demonstration; Methods and Demonstration with the stated own-forms: by their road, by their course. Inasmuch as Thou, beholder of the thing as it is: one whose way is to see just as the thing is, is 'beholder of the thing as it is', beholder, by a pure un mixed light, of the entity as it stands; but the founders of other sects, as not having such cognition, because of being marked by the defilement of faults, such as passion; etc., are not beholders of the thing as it is; so how possibly do those unhappy wretches dare to make havoc of the ways of badMethods ? For one himself engaged in a non-Method has not confidence to forbid the nonMethod of others. What is said is this: as a person acquainted with the right road, fond of serving others, having caused avoidance of a path swarming with thieves, wild beasts, troubles (thorns), etc., shows to travellers a path without conjoint advantages and defects, untouched hy defects and equipped with advantages, so the Lord of the world also, by refutation of the bad-Methods, marks out for the fortunate the path of Methods and Demonstration. 'Didst get rid of', in this Present of the root As) we have Adi in (210) consequence of the sūtra 3.4.60, and in that we have the substitution of astha in consequence of sūtra 4.3.103, and in consequence of 4.4.31 we have a long A in the present-tense used for the past.
In the primary sense only Demonstration has Demonstrativeness. And the statement here of the equality of rank of the Methods to Demonstration is for the sake of making known their being members of the process of proving as being openings to further inquiry. For the great city of the verification of the teaching has four gates: introduction, propounding ®), following up, and Method; and the own- form of these is to be discerned from the commentary on the Avasyaka), etc.: but here it is not stated for fear of overloading the book. And here
4) See note XVIII 2. ") The sütras cited in justification of the form ūsthah are from Hemacandra's Grammar (M. L.). *) Nikpepa (Prakrt nikkheva) is explained as 'setting forth', Schubring, op. cit. p. 80 'Schematisierung
See Viseşāvas yaka-bhāş ya, 911-4, and 1505 sqq. (M. L.).
