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56
TATTVĀRTHA SŪTRA
concerning soul, employs even the small stock of his knowledge just for spiritual satisfaction. That is why his cognition is to be called jñāna. This is how things are viewed from the spiritual standpoint. 32-33.
The types of Naya :
Naigama, sangraha, vyavahāra, rjusūtra and sabda-these five are the types of naya. 34.
Of these, the first—that is naigama—and sabda have got two and three sub-types respectively. 35.
There is no one fixed tradition as to the number of types pertaining to naya. Rather three traditions are found to be current in this connection. The first of these directly posits seven types— viz. naigama, sangraha, vyavahāra, rjusūtra, śabda, samabhirūdha, evambhūta; it is upheld by the Jaina Āgamic texts and by the Digambara texts. The second tradition is upheld by Siddhasena Divākara; he posits only six types—that is, the above seven minus naigama. The third tradition is upheld by the present aphorism and by the bhāsya on the same; according to it, there are five basic types of naya while among these the first type naigama has got (according to the bhāsya) two sub-types—viz. desapariksepin and sarvapariksepin—and the fifth type sabda three sub-typesviz.sāmprata, samabhirūdha, and evambhūta.
The idea Behind the Delineation of Nayas :
Concerning one thing or many things the views of one person or many persons are of diverse kinds. That is to say, if the views concerning even one single thing are enumerated they will appear to be limitless. And hence it becomes impossible to make acquaintance with all of these views concerning this thing. So to undertake not a very brief nor a very detailed but a medium elaboration of these views is what the delineation of nayas comes to. Thus the delineation of nayas means a classification of views; and the doctrine of naya means an investigation into views. The doctrine of naya not only discusses what the respective causes of the different views are, what their respective consequences are,
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