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XXVII. The Jain doctrine of the nayas (Methods)
157
The 'verbal' takes its separate position. 5. Even of such entity of momentary occurrence The 'etymological states a difference according to difference of current term (sam
jñā). 6. What is to be stated by even a single sound (word) is not always appropriate,
Because of distinction of action, - is the presumption of the 'just so'. 7." And all these reflections, since, consisting of restruction to their chosen attributes, they proceed with ignoring of the remaining attributes, earn the designation 'bad (wrong)-Methods'. For these assertions of others' owe their existence to stimulation by the force thereof). As thus: The followers of the view according to the Naigama-Method are the Naiyāyika and Vaiseşika; committed to the 'comprehension' idea are the Advaita contentions, one. and all, and the Samkhya-view; mainly compliant to the convention-Method is the Cärväka-view; with minds committed to the 'straightforward' idea are the followers of the Tathāgata 2); the adherents of the 'verbal', etc., Methods are the grammarians, etc.
And a description of the Methods and bad-Methods, with illustrations, has been stated by Sri-devasúri?): and thus his book
1. "That whereby a part of a thing denoted which has been made the subject of the Demonstrant called scripture, is treated (niyate) with indifference to its other parts, that particular intent on the part of someone (so) understanding is a Method. (217)
2. But that which, on the other hand, denies parts other than the part of which it approves is a semblance of a Method (nayābhāsa).
3. This is in two ways, by way of distribution and combination. 4. With distribution it is of several kinds.
5. But with combination it is in two divisions, with substance as topic, or with modification as topic. (218)
6. The former is triple, because of the distinction of the Naigama, the 'comprehensive', and the conventional'.
7. An intent to mention with relation of primary and subordinate two attributes, two subjects of attributes, or an attribute and subject of attributes, this, 'not going in one way'22), is the Naigama.
8. Of two attributes in, 'in the self are existence and intelligence'. 9. Of two subjects of attributes in, 'an entity having modifications is a substance'.
10. Of subject and attribute in, 'only one moment happy is a soul attached to objects'. (219)
11. Assumption of non-equivocal separateness of two attributes etc., is semblance of Naigana.
12. As in, 'in the self are existence and intelligence, absolutely separate from one another', and so on.
13. A reflection apprehending merely the universal is the comprehensive'. 14. This is of two alternatives, the primary and the secondary.
15. Adopting indifference to all differences, and holding to all existence as pure substance, is the primary comprehensiveness.
1o) By being 'bad-Methods'. 20) Buddha.
*1) The author of the commentary on the Pramana-tattvaloka, from whose chapter VII the following passage as far as 'affirmation and negation' (p. 159) is taken verbatim.
*) This is merely an etymologizing of the word 'Naigama'.
