PIOTR BALCEROWICZ

THE LOGICAL STRUCTURE OF THE NAYA METHOD OF THE JAINAS

The (usually) sevenfold method of conditionally valid predications, known as the doctrine of viewpoints (naya-vada), constitutes an important element of the Jaina theory of multiplexity of reality (anekanta vada), perhaps the best known and certainly the most interesting and most vehemently criticised Jaina contribution to Indian philosophy. A detailed exposition and comprehensive analysis of the anekanta vada that would also comprise the relation of the naya-vada to its two complementary procedures, viz. the method of the four stand points (niksepa-vada, nyasa-vada) and the method of the seven-fold . modal description (sapta-bhang, syad-vada) is beyond the scope of this paper. Here, I wish to propose a certain interpretative basis for the doctrine of the often misinterpreted naya-vada, as the main objective of the paper. In my analysis, I shall deliberately in order to avoid addressing an over-generalised notion of the naya doctrine of the Jainas, which would be a sasa-visana-like kalpana refer . . mostly to the particular understanding of the theory of the nayas as . it is recorded in Umsvtis1 Tattvarthadhigama-bhasya, Siddhasena a a 2 Siddharsiganis Nyayavatara Divkaras Sammati-tarka-prakarana, a . . . vivrti and Mallisenas Syad-vada-manjar, and only occasionally to other . . . . Jaina works (e.g. Yaovijayas Jaina-tarka-bhasa). It is only afterwards s that we can see if precisely the same model is shared by other Jaina thinkers. Ontologically speaking, the theory of multiplexity of reality (anekanta vada) rests on the conviction that the world forms a complex structure, every part of which enters into specic relations and interdependencies with other parts of the complex whole. The conviction that things relate to each other by an innite number of relations also has recourse to the specic concept of substance (dravya) as being characterised by origination (utpada), continued existence (sthiti) and annihilation (bhanga) and being endowed with qualities (guna), modes (paryaya) . and with directly experienced and verbally inexpressible transient occurrences (vivarta, vartana). Accordingly, no facet of reality, no entity or event should be analysed without its individual ontological context, as if abstracted from its temporal, spatial, causal and other
Journal of Indian Philosophy 29: 379403, 2001. c 2001 Kluwer Academic Publishers. Printed in the Netherlands.

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relations; at the same time a vast range of properties can be predicated of a given entity with equal right, in so far as each of them seems equally justied due to the innite manifoldness of inter-dependencies, including various temporal and spatial perspectives. An attempt to express this complex structure of interrelations has one might have the impression necessarily led to contradictions. Such contradictions however can easily be resolved, according to the Jainas, when individual points of reference for each and every assertion are taken into consideration and they cease to be unconditional.3 Thus, on the epistemological level, each thesis automatically entails its antithesis: no thing can ever be absolutely predicated of, or even be known, by way of dichotomic categories of big small, good bad, existent nonexistent, true false, etc. The model cannot be described as dialectical, however, in so far as the synthesis is still contingent upon its corollaries being rooted in the same scheme of interdependencies.4 Despite the fact that any assertoric sentence can only be relatively true,5 this is by no means tantamount to professing scepticism. The Jainas are quite explicit that truth is warranted not only through cognitive . criteria (pramana), but also thanks to the feasibility of omniscience (kevala), that transcends all seeming contradictions that ensue from relative assertions.6 The impossibility of uttering an unconditionally valid statement about reality, which is the direct consequence of the epistemically relative status of every predication, could theoretically lead to at least one more beside scepticism approach of an all-inclusive, positive character.7 Two contradictory conclusions derived from one and the same thesis do not have to falsify the initial thesis (e.g., things arise from a cause, there is motion, there is time, there is a part and the whole, etc.). Such two seemingly contradictory conclusions should only make us aware of the fact that they may and indeed do pertain to different contexts. Similary to the Nyya realistic standpoint that there is nothing in our a consciousness, even images in the state of dreaming, that is bereft of any objective basis, viz. that is purely a gment of our conceptualisation, as a the Vijnna-vdin would like it, the Jaina hold that some justication a and objective basis (a kind of rational alambana) in the world can be found for every statement about the world. Furthermore, one and the same sentence uttered in two different points of time or with two different intentions, i.e., as having two different points of reference, is no longer the same sentence, but acquires a homonymic character. That also explains mutatis mutandis why one may utter a couple of sentences

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with regard to one and the same object or event that only seemingly contradict each other, whereas in fact each of them emphasises another aspect of the same thing and expresses the object from its distinctive perspective. It is only owing to inherent limitations of the language that any proposition about an entity whose ontological correlations are in fact innite, hence directly inexpressible seems to yield falsehood, when taken unconditionally. The nayas are precisely such an attempt to determine the truth-value of a proposition by its contextualisation within a given universe of conceivable points of reference. This is accomplished as I shall try to demonstrate with the help of progressive indexation, and each viewpoint (naya) delimits the context by introducing indices of spatial co-ordinates, temporal factors, linguistic convention, etc. Conditionally valid viewpoints were considered to operate within the purview of, and to corroborate, the theory of multiplexity of reality. From the very beginnings of Jaina epistemology,8 they coexisted with . cognitive criteria (pramana) as an alternative epistemic instrument.9 Thus, to grasp reality by means of conditionally valid viewpoints is as justied epistemologically as to cognise through cognitive criteria . (pramana), though there are undeniably crucial differences between these two modes of cognitive activity. Cognitive criteria, as the criteria of validity and reliability of our cognition, are thought to describe universally possible noetic procedures that would ensure the acquisition of truth, whereas conditionally valid predications seem to be an attempt to contextualise any given utterance. In other words, conditionally valid predications (naya) express an implicit conviction that a particular sentence or utterance functions within its given individual context and it is only within the connes delineated by this context that the sentence retains its veracity. The assumption of the manifold character of reality is thought by the Jainas to imply that every situation can be viewed from innite angles, and each and every one of such perspectives can be reected in language. Accordingly, one may predicate of any situation a theoretically innite10 number of predications, each of them being only conditionally valid, viz. restricted to its particular angle; but traditionally only seven basic conditionally valid viewpoints are distinguished: (1) the comprehensive viewpoint (naigama), (2) the collective (sangraha), (3) the empirical (vyavahara), (4) the direct (rju-sutra), (5) the verbal . . (sabda), (6) the etymological (samabhirudha) and (7) the factual (evam bhuta, ittham-bhava). The septuplet is occasionally claimed to exhaust all possibilities of the predicating of an object and to make use of all conceivable optional perspectives an object could be viewed from.11

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These are further grouped into two major classes, and two such classications are most common. The rst model subsumes the rst three nayas under the substantial, or substance-expressive viewpoint (dravyarthikastika-naya), and the remaining four under the attributive, or naya, dravya mode-expressive viewpoint (paryayarthika-naya, paryayastika-naya).12 The second model classies the rst four under the heading of the . object-bound viewpoint, operating by means of object (artha-dvarena [pravrtta]), and the remaining three under the speech-bound viewpoint, . . operating by means of speech element (sabda-dvarena [pravrtta]).13 . Occasionally the purely sevenfold division is found as well, viz. the cases when the seven viewpoint are no longer organised into larger units.14 Since the seven viewpoints have been frequently dealt with,15 a more detailed description here seems unnecessary. For the sake of convenience, . I render here two relevant passages of Tattvarthadhigama-bhasya that form quite a handy introduction to the problem: I: [1] Speech elements that are expressed in inhabited localities (sc. colloquially) [have] their meaning; and the comprehension of [such a] meaning of speech elements [is what] the comprehensive viewpoint, which grasps collectively partial [denotations of a speech element, consists in]. [2] The collective viewpoint is the synthesising of one facet out of all [possible facets] of things. [3] The empirical viewpoint has an extended meaning, similar to [the way] common people [understand it], as in the conventional practice. [4] The comprehension by way of the denotative acts concerning the existent and present objects is the direct viewpoint. [57] The denoting according to the meaning is the verbal viewpoint. [5] The cognition of an object through a speech element already well-known on [account of] such [categories like] name etc. is the accurate [verbal viewpoint]. [6] The variance (sc. denial of any equivalence) among existing meanings is the etymological viewpoint. [7] The factual viewpoint [refers] to the momentary manifestation [of an object] and to the meaning [of the word denoting it].16 II: [1] When one says pot what [is meant] is this particular substance (sc. thing) produced by the effort [of a pot-maker], with a rounded, elongated neck [and] a rounded edge at the top [as well as] with a spherical container below, [which is] suited for fetching and carrying water etc., [and has been] nished off by secondary operations [like baking]. [Accordingly,] the comprehensive viewpoint [consists in] the comprehension without [making] any distinction between such an individual [thing] furnished with particular features or [things]

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belonging to its class.17 [2] The collective viewpoint [consists in] the comprehension of, [say,] present, past and future pots, distinguished by the name and other [standpoints (niksepa)], whether with regard . to one [individual] or to many [things belonging to its class].18 [3] The empirical viewpoint [consists in] the comprehension of precisely such [present, past and future things like pots, grasped by the collective viewpoint], comprehensible to common people and experts, [and] accessible to the conventional practice just as they are gross objects.19 [4] The direct viewpoint [consists in] the comprehension of precisely such [particular things grasped by the empirical viewpoint] which are existent [here] (sc. which are being perceived here) and are present (existing now).20 [5] The accurate verbal viewpoint [consists in] the comprehension of precisely those [objects, grasped by means of the direct viewpoint, like] pots, that are present, that comprise one of [such categories like] name etc. [and] that are already well-known.21 [6] The etymological viewpoint [consists in] the variance (sc. lack of any equivalence) in the understanding of precisely such present [particular things grasped by the accurate verbal viewpoint], like [the case of two expressions:] contemplation and meditation.22 [7] The factual [viewpoint] means the grasping of the meaning mutually dependent on subtle momentary manifestation [of an object] and the meaning [of the word denoting it, but] only [in the case] of these [present objects grasped by the etymological viewpoint].23 24 What is conspicuous in the above account of the sevenfold description is that each viewpoint is directly related to the one preceding it and represents a further restriction of the point of reference. This fact is clearly pointed out for instance by Umsvti, who consistently relates a a every subsequent viewpoint with the one preceding it (tesv eva, tesv eva . . satsu, tesv eva sampratesu, tesam eva, tesam eva sampratanam, etc.) . . . . and who emphasises the hierarchical, subordinating relation that links and arranges the viewpoints according to the scope of their respective contexts. The gradual decrease of the eld of reference is conjoined with the ongoing specication of the context, with progressive enrichment of the linguistic tools, with the growth of the potential of the language and with the precision of expression. It is emphasised that contradictions involved in this theory are only apparent, in so far as each of the utterances has a different point of reference.25 What is signicant is that not some abstract, eternal sentences are dealt with in the method of conditionally valid predications, but particular concrete utterances pronounced in a particular situation.

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Now, in view of the Jaina theory of multiplexity of reality, the problem arises how far the respective viewpoints (nayas) are true, since they refer to one property of a thing that by its nature is endowed with innite properties. Cognitive criteria convey the truth by nature, in so far as they grasp objects possessed of innite properties.26 But in verbal practice, every statement is by necessity restricted to one aspect, in accord with the maxim, frequently repeated in NAV.: all utterances function with a restriction.27 Is, therefore, partial truth a truth at all? There would not be any doubt in the case of a statement that would in one breath reveal the whole truth about an object, viz. all its facets.28 However, it is a practical impossibility to accomplish this in one sentence or expression; all we have at our disposal are verbal means that allow us to single out only one property at a time.29 Would that mean that in our daily communication we deal with ction and are doomed to communicate plain falsehoods? It is not merely practical demands of verbal communication that compel us to eventually admit the truth of such partial statements.30 In fact, any such utterance that is destined to be partial could be an instantiation of a conditionally valid predication (naya). Accordingly, not every statement of partial reference we utter yields falsehood. The criterion of truth here is the contextual dependence of the utterance. As long a particular statement picks out one aspect without rejecting all its ramications it remains true.31 Therefore, neither is the relation characterised by the association of the denotatum and the denoter (vacya-vacaka-bhava-laksana-sambandha) . . a one-to-one relation, nor is determining the truth-value of an utterance a straightforward process of the sort:

Model 1.

To pose an unimaginatively trivial question: Is the Sanskrit sentence Devadatto sti [Devadatta is.] true or false? Is it an existential proposition? Is the predicate (e.g., tall, fat etc.) perhaps not expressed? Certainly, what we lack is its context. What if for instance, to a person standing at the door, etc., [leading] into a hall lled with many people, with his mind wobbling: Is there possibly Devadatta here or is [he] not?, someone says, e.g.: Devadatta is [here]! ?32 In this particular context, the statement Devadatta is merely excludes his possible non-existence [in this place, it does] not [exclude] other . . people (tad-asambhava-matram vyavacchinatti, na sesa-purusantarani). .

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Siddharsigani explicitly states that to determine the truth-value of an . . utterance we have to take into account at least the intention of the speaker and the linguistic convention,33 beside the denoter-denotatum relation.34 Thus, the scheme would be more or less as follows:

Model 2.

To account for other factors that determine the context, the provisional scheme of interpreting an utterance might look as follows, whereby x1 , x2 . . . xn stand for additional factors (alluded to e.g. in NAV.29.28 by prayoktr-abhiprayadi, and in SVM.28.5660, p. 161.13: vaktur . am): . abhiprayan

Model 3.

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The method of the seven viewpoints (naya-vada) is meant to provide a consistent framework for interpreting utterances, for the septuplet of the nayas is held to comprise all such interpretative factors (see p. 3 and n. 11). This bold claim does not, even though it may seem at rst to do so, stand in contradiction with the general opinion that, since the multifaceted reality has innite attributes, there are innite ways (nayas) of expressing them. Any partial statement, which is by denition context dependent, is said to represent an incomplete account (vikaladesa) and 35 Accordingly, its point of reference is delimited by a particular naya. the seven conditionally valid predications subsume all such contextmodiers as intention, linguistic convention, etc. under one heading, or category, and serve as indices, or context-indicators (parameters), in what seems to be the model that adequately represents the naya-scheme (Model 4).

Model 4.

From the exposition of the conditionally valid predications, it is apparent that an utterance is not simply either true of false, but in order to ascertain its truth-value one has to determine the situation it tends to describe, viz. the context in which it is communicated. In other words one should ascribe the utterance to a specied viewpoint type. The above model comprises all meaningful context-indicators under the index i. The interpretation of an utterance is arrived at, or its truth-value obtains not directly since it is not a binary function (utterance truth-value) through the intermediary of context-dening parameters. Formally speaking, the adequate context for an utterance is determined by means of indexation, and thereby only the utterance yields either truth or falsehood. By the so conceived context-based interpretation I

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of the utterances , , . . . belonging to a class F of formulas we understand a simple model:

in which D is the domain of admissible interpretations (i.e., it represents a class of conceivable individuals denotable by the utterances , , . . .); I is a class of indices i delimiting the context (i.e., I indicates potential circumstances in which the utterances , , . . . might be meaningfully communicated); A comprises i-indexed classes of actual denotata. In other words, Ai is a particular class indexed with a given i I , or the i-interpreted class, which groups actual individuals that nd themselves in circumstances described by an index i. The truthvalue of the i-interpreted utterance viz. either ||||i = 1 for truth or ||||i = 0 for falsity depends on the actual context represented by the circumstances delimited by elements of the class I (indices) in the interpretation I . The archetypal index of what we may call the CATLES model is circumscribed by the following co-ordinates:
(I) i =< c, a, t, l, e, s >,

where the variable c refers to the class C D of possible denotata of the utterances , , . . .; the variable a designates a particular individual selected from the class C circumscribed with the index c, viz. a is an element of the class C; the variable t species the point of time of the reference (viz. the present moment);36 the variable l stands for the prevalent linguistic convention in accordance with which a given utterance , , . . . is used and understood (i.e., l connes the means of denoting a given individual to a set of conventionally chosen expressions); the variable e indicates the etymology or other verbal means accountable for the diversication of the meaning of apparent synonymical expressions , , . . . (viz., e describes an equivalence relation between etymology or derivation of a given word and its meaning; thus, for the range of expressions , , . . . we have three different co-ordinates e , e , e . . .); the variable s represents the present status of the individual that is the denotatum of either , or . . ., viz., its present state in which it actually manifests the quality denoted by either , or . . . . In the case of the rst conditionally valid predicative type, viz. the comprehensive viewpoint (naigama) according to the proposed interpretation the parameters of the index dening the context of

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the utterances , , . . . remain indeterminate: the interpretation is completely open. Every subsequent viewpoint, however, introduces one new indexical co-ordinate to the index compound and thereby particularises the circumstances the utterance refers to. This situation may be portrayed as follows: 1. 2. 3. 4. 5. 6. 7. the the the the the the the comprehensive (naigama): collective (sangraha): empirical (vyavahara): direct (rju-sutra): . verbal (sabda): . etymological (samabhirudha): factual (evam-bhuta): Model 5. Now, one may wonder why Siddhasena Divkara does not include a the comprehensive viewpoint (naigama) in his classication of the nayas in STP. at all? I suppose one of the reasons is its non-specic character, or in a way its contextlessness, which nds its materialisation in what has been analysed as the empty contents of the naigama index i = < > above. Alternatively, the archetypal index may be described as follows:
(I) i =< c, {t, x, y, z}, p, l, e, s >,

i i i i i i i

= = = = = = =

< < < < < < <

> c> c, a > c, a, t > c, a, t, l > c, a, t, l, e > c, a, t, l, e, s >

the only difference being that the individual selected from the class c would be specied instead of the variable a by means of the quaternary {t, x, y, z} that assigns temporal-spatial co-ordinates to the individual (here the point of reference would be either in the past, present or future), since it is customarily adopted to refer to an individual by the parameters delimiting the individuals position in space and time. Such being the case, the present time variable t of (I) would have to be replaced by the variable p. 1. the comprehensive (naigama): 2. the collective (sangraha): 3. the empirical (vyavah ra): a i=<> i=<c> i = < c, {t, x, y, z} >

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u 4. the direct (rju-s tra): . 5. the verbal (abda): s 6. the etymological (samabhir dha): u. 7. the factual (evam-bh ta): u Model 5 .

i = < c, {t, x, y, z}, p > i = < c, {t, x, y, z}, p, l > i = < c, {t, x, y, z}, p, l, e > i = < c, {t, x, y, z}, p, l, e, s >

Nevertheless, I believe that Interpretation (I) and Model 5 is more accurate than Interpretation (I) and Model 5, in so far as at the empirical stage (vyavahara) the time factor may remain unspecied, whereas Model 5 assigns a certain value to t. In what we have called the CATLES model, the domain D of possible interpretations of the utterances , , F is mapped onto the class A of actual denotata via the context delimited by i I . Thus, the truth-value of the utterances , , . . . interpreted in I at the point of reference i is represented by ||||I , || ||I , || ||I . . . respectively. i i i As expected, these interpretations being consistent with theory of multiplex character of reality (anekanta-vada) are non-exclusive and admit of seeming contradictions. To take the Devadatta Example 1 of NAV.29 (see p. 384 and n. 32), we may ask whether the answers Yes ( = Devadatto sti) and No ( = Devadatto nasti) given to the question: Is there possibly Devadatta? (Devadattah samasti?), really . stand in contradiction to each other? For instance, the reply Yes may indicate the situation E1 ||Devadatto sti||I = 1 (for i = naigama), i

viz. the afrmative answer to the non-specic question: Is there at all any Devadatta somewhere, either an individual or a group of people? At the same time, the reply No may be interpreted as E1
||Devadatto sti||I = 0 (i = . ju-sutra), r i

viz. the negative answer to the specic question: Is there this particular Devadatta here and now? Accordingly, one may consistently express Devadatto sti () and Devadatto nasti () without contradiction, in so far as what one actually expresses is I 1 I 4 , and not . What is meant is i i this: There are Devadattas alive in the world. But there is none here

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and now. Thus, the claim of multi-faceted reality (anekanta) seems to be safeguarded. Another interesting feature is underscored in the following comparison in Example 22 :

E2

||Devadatto sti||I = 0 i

Is there any Devadatta, either an individual or a group of people? No, for i = naigama. E2 ||Devadatto sti||I = 1 i

Is there this particular Devadatta here and now? Yes, for i = rju-sutra. . The above combination of E2 and E2 would in my opinion be impossible, for it is counterintuitive to say that There have never been, there are no and there will be no Devadattas alive in the world. But there is one here and now. The rule would be that a meaningful assertion of a more specic naya is warranted by the non-falsity of the more general, viz. less specic viewpoint, or the necessary condition for meaningfulness (not simply for truth or falsity) of the specic naya is the truth of the more comprehensive naya. In other words, the falsity of the more general naya precludes the truth of the more specic one. Perhaps that would be the Jaina solution of the paradox of the seemingly tautological statement that a square circle is a circle: E3 || cakram catur-asraka-cakram|| I 1 = 0 [for i = naigama] i At the non-specic level of the comprehensive viewpoint there exists no circle that is a square circle. Hence it must follow that:

E3

|| cakram catur-asraka-cakram|| I 2 = 0 [for i = sangraha] i

At the Level 2 of the collective viewpoint there is no class of circles that are square circles. Consequently it necessarily follows that: E3
|| cakram catur-asraka-cakram|| I 3 = 0 [for i = vyavahara] i

At the Level 3 of the empirical viewpoint there is no single circle that is a square circle, etc. The Devadatta example of NAV.29 mentioned above (p. 8 and n. 32) highlights one more important aspect, namely both the intentional and indexical character of any posed question, not only of any utterance.

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Not only statements but also questions must always refer to a particular context in order to be meaningful (the maxim all utterances function with a restriction). Another problem is how to view the above CATLES model of the nayas. I do not think this is a hierarchical, layered structure of different levels of description in the sense of different languages of metaphysics. What the naya model is about is not that we chose a level of description to represent the world in terms of either ordinary physical objects or ideal entities, either names and properties and relations or atomic arrangements, either wholes or congurations of some momentary constituents of reality, etc. In my opinion the nayas are indices, or parameters that help us determine the relevant context for utterances, and thus to assign the truth-values to them. Let us have a look at the . following passages of the Jaina-tarka-bhasa: (1) Thus, the applied viewpoints grasp the particular and the non-applied viewpoints grasp the universal. Among them, from the perspective of the applied viewpoint all venerable liberated beings have the same form, however from the perspective of the non-applied viewpoint the beings who have become liberated in one, two or three instants are equal only to those beings who have become liberated in the same instant as theirs.37 or (2) Among them, the four viewpoints such as the direct viewpoints etc. accept the predominance of the activity characterised by [the right] conduct alone, because it alone is the immediate cause for liberation. However, even though the comprehensive, collective and empirical viewpoints accept that the triad of [the right] conduct, scriptural testimony and predilection for truth [constitute] the cause of liberation. . .38 As we can see, in all instances the same referring terms are used, only their meanings are specied accordingly to the context. It is not the situation of the shift in terms of various levels of description, e.g. from the level of description in terms of gross objects to the level of description in terms of atoms and quanta; the shift from one naya to another is an approximation and specication of the meaning, without any change in terminology. In the process of specication, we do not switch from the language of physical things such as liberated beings (siddha), black bees (syama-bhramara)39 and scriptural testimony to the language of their elements or atomic components such as mental states and noetic occurrences (instead of the siddhas), ve constitutive colours instead of the black colour of the bee (bhramarasya panca-varnah) or constitutive . . underlying scriptural testimony (e.g. respective tenets and moral code prescribed by the scripture). Thus the metaphysical level of description remains the same and we are still in the same world. There are more

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examples to be found in JTBh.2 8, pp. 1529 of similar sort that instantiate how the viewpoints function. We may however speak of levels of description in a qualied sense, i.e. as a convenient verbal way of referring to events that is an approximation of relating to referents tokened by a naya-index. I shall henceforth refer to the indexicalisation or parameterisation model by the term indexed level of description in this qualied sense for the sake of convenience. To recapitulate, what is taken into account by the comprehensive viewpoint (naigama-naya), i.e. in the rst indexed level of description, is a complex of meanings and connotations evoked by an utterance, irrespective of either distinctive features of individuals or of constitutive characteristics representative of a given class. In other words, the viewpoint comprises indiscriminately both the particular and the universal: it grasps a given phenomenon in a most general way and takes recourse to a possibly extensive, all-inclusive context, which is referred to by a particular utterance. The truth-value of an utterance is not directly dependent on the context of the utterance. Clearly, what is meant here is a colloquial, unreected usage of an unspecied reference, which is at the same time non-indexical. Apparently it is because of its nonindexicality that the comprehensive viewpoint is conspicuously absent from STP. Later, the viewpoint was taken to demarcate the limits of meaningful discourse: The comprehensive [viewpoint] . . . has as [its] scope existence and non-existence.40 As the second step, the scope of the comprehensive viewpoint (naigama-naya) is narrowed down by excluding the particular and laying stress on the universal alone. Thus, the collective viewpoint (sangraha-naya), i.e. the second indexed level of description, pertains cumulatively to a whole class of individuals, which constitutes the denotation of a given utterance, and thereby it forms a basis for any taxonomical analysis. In the third indexed level of description, the point of reference is further limited to such individual things, or elements of a class, that are directly amenable to practical activity. Since we can practically deal only with a particular specimen of the whole class of objects in everyday practice (vyavahara), not with the whole class, it is the individual thing that is selected for practical purposes. And we directly refer to it by means of a linguistic unit of general denotation that corresponds to the respective class and the truth-value of which is assigned through the empirical viewpoint (vyavahara-naya), viz. from the nominalist perspective. That is why especially in early analyses (e.g. TBh.) the commonplace aspect (laukika) and the conventional practice prevalent

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among people (lokopacara) are said to be emphasised in this case. Eventually, the practical aspect means the feasibility, on the part of an object, to become the object of human activity. Successively the direct viewpoint (rju-sutra) views things according . to their transitory properties and modes and provisionally neglects their incontrovertible substantial nature and existence as substrata of those properties and modes. In this way, the fourth indexed level of description narrows the point of reference down to the temporal manifestation of an individual, which is concurrent with the instant characterised by the action or by the event of the individual thing exhibiting the transient aspect that is being expressed by the utterance. As a rule this is the present moment, viz. the moment of articulating the speech units. The fth indexed level of description, viz. the verbal viewpoint (sabda-naya), or the accurate verbal viewpoint (samprata-sabda-naya) as Umsvti would like it, inserts still another index of purely verbal a a reference based on linguistic convention. Here the intentional differentiation between meanings of synonymical expressions, based on different derivation, grammatical construction, syntactical relation, etc., is neglected. The recognition of the prevalent linguistic convention is tantamount to the linguistic exibility derived from freedom to use a variety of expressions to denote one and the same event. Accordingly, saying that Falstaff met Mr. Ford is tantamount to saying that Falstaff met Mr. Brook, or x follows y and y is preceded by x refer to the same arrangement of events, or Hesperus, as a western star seen in the evening, and Phosphorus, a light-bringing star seen in the morning, both refer to Venus.41 To assign the truth-value of an utterance expressing the identity, users of the language agree upon a conventionally determined selection of verbal expressions that denote a particular individual. What happens in the sixth indexed level of description, in the case . of the etymological viewpoint (samabhirudha-naya), is drawing the distinction among synonymous expressions or (apparent) coreferential utterances, which have up to now been considered equivalent. To cite the well-known example (NAV. 29), although three epithets in an undiscriminating commonplace usage pertain to one and the same god, nonetheless the name Indra refers in fact to a divine sovereign, the appellation Sakra describes a being possessed of might and the epithet Purandara denotes a destroyer of strongholds etc., in the same manner as words like Indra, pot or man have different denotata.42 The situation in Level 6 would be opposite to Level 5 of the verbal viewpoint: here synonyms do generate different reections in mind.43

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This approach does not have to indicate that the different referents are necessarily different objects, but the referents can be different complex events, in other words this may still be one and the same thing (considered to be one and the same entity in Level 4 for instance) but involved in different activities or occurring in different contexts. The different mental reections generated by verbal units would refer to different meaningful events, or different entanglements of one and the same object, but would not predetermine that two different events must necessarily refer to one and the same thing. For instance, Hesperus is indeed something different from Phosphorus, in so far as it is the evening star never seen in the morning nor in the east, whereas the light-bringing Phosphorus is never seen in the evening. Still, Venus is something different from both Hesperus and Phosphorus, in so far as it shares both features of being seen in the morning and in the evening. In this way, we may say that eventually the three names Hesperus, Phosphorus and Venus have three different referents. What is understood by referent in the contextualised model is no longer a physical entity as such, as if abstracted from the network of its relata, but always some complex event, made up of some substantial substratum (dravya) always co-occurring alongside its qualities (guna), modes . (paryaya) and inexpressible transient occurrences (vivarta, vartana). Similarly, in this level, there is room for two expressions Walter Scott and The author of Waverley to be able to have different referents in the above understanding, even though they would have the same referent in Level 5. The narrowest, seventh indexed level of description exhausts the framework of possible points of reference, and the context of the factual viewpoint (evam-bhuta, ittham-bhava) is the richest. That is why it is no longer irrelevant here which linguistic expressions we choose to refer to one and the same individual: we may apply only such a term with regard to a phenomenon which describes this phenomenon in its present condition most adequately or the etymology or grammatical derivation of which corresponds most closely to the present state of an object it refers to. This is the context to make distinction between the present state and power of a thing exhibited contemporaneously, on the one hand, and the inherent potentiality or extratemporaneous character of the thing, on the other. The viewpoint lays down the rule according to which, out of a series of synonyms, we select such a term in a given context which describes its denotatum in the present state in the closest possible way: the evening is the only time to see Hesperus.

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That the naya method is indeed a hierarchical model in terms of decreasing scope of reference and increasing richness of information, precisely as the CATLES model of nested indices, is conrmed by Mallisena, who extensively quotes NAV.29, in the Syad-vada-manjar: . .
Each preceding viewpoint has larger domain, whereas each subsequent [viewpoint] has [its] province [more and more] determined. The comprehensive [viewpoint] is more extensive in [its] province from the collective [viewpoint], which has as [its] province merely the existent, insofar as it has as [its] scope existence and non-existence. The collective [viewpoint] is larger from the empirical [viewpoint], which reveals an existent [particular] individual, insofar as it shows the amassment (sc. set) of all existent [individuals]. The empirical [viewpoint] has broader reference than the direct [viewpoint], which has as [its] province [only] the present [time], insofar as it rests on the province [made up of] the three times. The direct [viewpoint] has wider reference than the verbal [viewpoint], which shows different things by [reference to] the difference in tense (lit. time), etc., insofar as it comprehends what is contrary to that [scope of the verbal viewpoint]. The verbal [viewpoint] has more comprehensive province than the etymological [viewpoint], which takes separate synonymous expressions as [characterised by] difference of reference (denotata / meaning), insofar as it pertains to what is contrary to that [scope of the etymological viewpoint]. The etymological [viewpoint] has wider domain than the factual [viewpoint], which asserts that an object is different as [something possessed of its] specic activity. Likewise the account [based on] viewpoints, [when] it functions with regard to its province, follows the method of the seven-fold predication of afrmation and negation.44

We come across the idea of hierarchically organised model found in the above account frequently in other sources of later origin as well, . e.g. in Yaovijayas Jaina-tarka-bhasa.45 s The mention of the method of the seven-fold predication (sapta . bhang) in the passage is reminiscent of the pramana-sapta-bhang 46 and concerns the relationship of the naya discussed before in SVM., . and the pramana, on the one hand, and the relationship of the naya and the doctrine of the [seven-fold] modal description (syad-vada): However, cognitive criterion is characterised by the ascertainment of the correct reference (denotatum / meaning) [and] is of the nature of all viewpoints.47 Thus, the task of describing the proper context and purport of an utterance in a comprehensive manner is no longer with . the naya, but is ceded to the pramana. Mallisena refers to the relationship concerning the proper viewpoint . . (naya), the defective viewpoint (durnaya) and the cognitive criterion . (pramana) as follows: [To say that] x is exclusively existent is the defective viewpoint. [To say that] x is existent is the [proper] viewpoint. [To say that] x is in a certain sense existent is the cognitive criterion.48 This differentiation is indeed momentous, for it concerns the role of the modal functor syat (kathamcit) in a certain sense, somehow . and the correlation of the naya-vada and syad-vada. But this is the issue for another paper.

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There is a remark to be made. It is my conviction that the model proffered in this paper accurately describes the structure of the doctrine of viewpoints (naya-vada) as it is represented in some Jaina treatises. However, I do not claim that the model is either the ultimate interpretation (though I hope it to be a useful approximation) or the model that is valid for all instantiations of the naya-vada we come across in Jaina literature. The naya theory came into existence in a gradual historical process, and therefore we may encounter various models with various authors. That is why we should be careful not to impose certain structures that hold valid in some cases onto all interpretations of the nayas. However, what is probably common to them all is, I believe, the general idea of a context-dependent analysis of utterances via a range of points of reference by narrowing down the context through successive stages. It was certainly an ingenious contribution to the philosophy of language and epistemology in general, with its interpretative force being directly proportional to the extent it was misunderstood by rival philosophical schools. With their pragmatic approach of context-dependent analyses of actual utterances, the Jainas seem to have anticipated the ideas to be found much later in CRESSWELL (1973), KAPLAN (1978), MONTAGUE (1970), SCOTT (1970) or STALNAKER (1970). 1. NOTES
The main ideas found in this paper appeared for the rst time in a succinct form in Polish in BALCEROWICZ (1994). The present paper was delivered at the 5th Bimal Matilal Conference on Indian Philosophy, 27th January 2001, Kings College, London. 1 Since there is some controversy about the common authorship of the sutra and . the bhasya, I treat TS. (by Umsvmin?) and TBh. (by Umsvti?) separately not a a a a to predetermine the issue. 2 Not to be confused with the author (Siddhasena Mahmati?) of the Nyayavatara, a who ourished after Dharmak see: BALCEROWICZ (1999), BALCEROWICZ (2000) rti, and BALCEROWICZ (forthcoming/a). 3 . TBh.1.35: yatha va pratyaksanumanopamanapta-vacanaih pramanair eko rthah . . . pramyate sva-visaya-niyaman na ca ta vipratipattayo bhavanti tadvan naya-vada iti. . 4 In passing, this is precisely the scope for the method of sapta-bhang. 5 Cf. STP.1.21: .t tamha savve vi naya miccha-dit. h sapakkha-pad ibaddha/ . . . annonna-nissia una havamti sammatta-sabbhava// .. .. . 6 This gave rise to such paradoxical contentions that ultimately truth is made up of all false statements, cf. STP.3.69: . baddam miccha-damsana-samuha-mayassa amaya-sarassa/ jina-vayanassa bhagavao samvigga-suhahigammassa// . . 7 To dispense with the soundness of discursive thinking altogether, characteristic for the negative approach of Ngrjuna, would be the third conceivable approach. a a 8 Probably they were not the innovation of the Jainas, but were rather common

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intellectual property shared by various groups of early Indian thinkers, including the vikas, cf. Sam.(1).147 (p. 86.910): icceyam satta parikammam sasamayam Aj satta ajviyam ccha caukkanayam satta terasiyam; and Sam V.(1).147 (fol. 130), . i p. 87.912 = Sam V.(2).147 (fol. 120): ta eva cajvikas trairasika bhanitah. kasmad? . . ucyate yasmat te sarvam try-atmakam icchanti yatha: jvo jvo jvajvah, loko . loko lokalokah, sad asat sad-asad ity evam-adi naya-cintayam api te tri-vidham . nayam icchanti, tad yatha: dravyarthikah paryayarthika ubhayarthikah; ato bhanitam: . . . . satta terasiya tti sapta parikarmani trairasika-pakhandikas trividhaya naya-cintaya .. cintayantty arthah. Cf. also BASHAM (1951: 174181) and JAYATILLEKE (1963: i . 151161, 212230). 9 See Uttar.28.24: . . davvana savva-bhava savva-pamanehi jassa uvaladdha/ savvahi naya-vihhim vitthara-ru tti nayavvo//, . . Cf. also TS.1.6: pramana-nayair tad-adhigamah; and JTBh.2 1: pramana. . paricchinnasyananta-dharma tmakasya vastuna eka-desa-grahinas tad-itaram . . sapratiksepino dhyavasaya-visesa nayah. 10 Cf. NAV.29.12: samkhyaya punar ananta iti, ananta-dharmatvad vastunas, tad-eka . dharma-paryavasita bhiprayanam ca nayatvat, tathapi cirantanacaryaih sarva-sangrahi. . . . saptabhipraya-parikalpana-dvarena sapta nayah pratipaditah; and SVM.28.5660 . (p. 161.1115): nayas canantah. ananta-dharmatvad vastunas tad-eka-dharma . . paryavastitanam vaktur abhiprayanam ca nayatvat tatha ca vrddhah. javaya vayana. . . vaha tavaya ceva homti naya-vaya/ [STP.3.47ab] iti. . 11 Cf. NAV.29.13: tad evam na kascid vikalpo sti vastu-gocaro yo tra naya-saptake nantar-yatti sarvabhipraya-sangrahaka ete iti sthitam. 12 Cf. e.g., STP.1.3 and STP.1.45: . davvat.thiya-naya-payad suddha samgaha-paruvanavisao/ . . padiruve puna vayana-ttha-nicchao tassa vavaharo// . . . mula-nimenam pajjava-nayassa ujjusuya-vayana-vicchedo/ . . . tassa tu saddaa saha-pasaha suhuma-bheya// See also PALV.6.74, p. 54.79: tatra mula-nayau dvau dravyarthika-paryayarthika bhedat. tatra dravyarthikas tredha naigama-sangraha-vyavahara-bhedat. paryayarthikas r . caturdha . ju-sutra-sabda-samabhirudhavam-bhuta-bhedat. It is entirely absent e.g. from Anuoga or Thanamga, TS. and TBh., NA. or NAV. . . . 13 E.g. NAV.29. The model is followed also in TS. in view of the explicit mention (TS.1.34) of the group naigama-sangraha-vyavahara-rju-sutra to which is appended the uniform sabda subcategory, that is subsequently subdivided in the aphorism of TS.1.35. Also TBh. seems to share the model not only because of the absolute absence of dravyarthika-naya and paryayarthika-naya, but also because, in the introductory . part (TBh.1.35, p. 32.1317: nigamesu ye abhihitah sabdas . . . evam-bhuta iti.), . the viewpoints (5)(7) are singled out by a special preliminary description of their common feature under the head sabda (yatharthabhidhanam sabdam), and because, in the four recapitulatory verses on p. 35. 436.2 (esp. in verse 4cd, p. 36.2: vidyad . yathartha-sabdam visesita-padam tu sabda-nayam/), the stress in laid on the sabda category differently. 14 . .. . E.g. Anuoga 606 (satta mula-naya pannatta. tam jaha negame samgahe vavahare . . ujjusue sadde samabhirudhe evambhute) = Thanamga 552. . . 15 E.g. by MATILAL (1981: 4146). The passages mentioned in the present paper are discussed at length in BALCEROWICZ (forthcoming/b). 16 . TBh.1.35 (p. 32.1318): nigamesu ye abhihitah sabdas tesam arthah sabdartha. . . parijnanam ca desa-samagra-grah naigamah. arthanam sarvaka-desa-sangrahanam . . . sangrahah. laukika-sama upacara-prayo vistrtartho vyavaharah. satam sampratanam . . . . arthanam abhidhana-parijnanam . ju-sutrah. yatharthabhidhanam sabdam. namadisu r

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prasiddha-purvac chabdad arthe pratyayah sampratah. satsv arthesv asamkramah . . . . . . samabhirudhah. vyanjanarthayor evam-bhuta iti. 17 . Cf. NAV.29.13: tatrapi ye paraspara-visakalitau samanya-visesav icchanti tat-samudaya-rupo naigamah; as well as NAV.29.23: vyavaharo pi sarvah . . . . pradhanopasarjana-dvarena kathancid itaretaravinirluthita-samanya-visesa-sadhya . . . eva; na hi samanyam doha-vahadi-kriyayam upayujyate, visesanam eva tatropayogan, . . . . . . .t napi visesa eva tat-karinah, gotva-sunyanam tesam vrksady-avisis. ataya tat-karana. samarthyabhavat. . . . tasmat kathancid bhedabhedinav evatau, tad-anyatara samarthakah punar niralambanatvad durnayatam sv-karotti sthitam. . 18 Cf. NAV.29.13: punah kevalam samanyam vanchanti tat-samuha-sampadyah . . . sangrahah; and NAV.29.24: tad-apalap kevala-samanya-pratis. hapakah kad-abhiprayah . .t . . sangraha-durnaya-vyapades am sv-kurute, visesapeksayava samanya-sthapakasya . sangraha-nayatvad iti. 19 Cf. TBh.1.35 p. 35.9, verse 3cd: lokopacara-niyatam vyavaharam vistrtam vidyat/, . . NAV.29.16: yad idam kiyat-kala-bhavi sthuratam abibhranam loka-vyavahara-kari ghatadikam bhavatas tattvikam abhipretam tan nakasmikam . . . , and PALV.6.74 p. . . 54l.11: sangraha-grhta-bhedako vyavaharah. . 20 TBh.1.35 p. 36.1, verse 4ab: samprata-visaya-grahakam rju-sutra-nayam samasato . . vidyat/, NAV.29.17: tatra rju pragunam akutilam attanagata-vakra-parityagad . . vartamana-ksana-vivarti-vastuno rupam sutrayati nis. ankitam darsayatty . jusutrah, i r . . . .t . r . and PALV.6.74 p. 54, l.1112: suddha-paryaya-grah pratipaksa-sapeksa . ju-sutrah. . 21 . NAV.29.19: rudhito yavanto dhvanayah kasmimscid arthe pravartante; yathendra. sakra-purandara dayah, tesam sarvesam apy ekam artham abhipraiti kila pratti-vasad. i . . . . . See also NAV.29.13: tatha ye rudhitah sabdanam pravrttim vanchanti tan-nivaha. . sadhyah sabda iti, and NAV.29.27: tatas ca kvacid anapeksita-vyutpatti-nimitta . . . rudhitah pravartante . . . . 22 Cf. JTBh.2 6: paryaya-bhede bhinnarthan abhimanyate; as well as PALV.6.74 . . p. 54, l.14: paryaya-bhedat padartha-nanartha-nirupakam samabhirudhah. See also NAV.29.13: ye tu vyutpattito dhvannam pravrttim vanchanti nanyatha tad-vara-janyah . . . . . samabhirudha iti, and NAV.29.27: . . . kvacit samanya-vyutpatti-sapeksah . . . 23 . Cf. NAV.29.13: ye tu vartamana-kala-bhavi-vyutpatti-nimittam adhikrtya sabdah . pravartante nanyatheti manyante tat-sangha-ghatitah khalv evambhuta iti. and . . . NAV.29.27: kvacit . . . tat-kala-varti-vyutpatti-nimittapeksayeti. 24 TBh.1.35 (p. 33.934.7): ghata ity ukte yo sau ces.tabhinirvrtta urdhva. . . . kundalaus.thayata-vrtta-grvo dhastat parimandalo jaladnam aharana-dharanai . .. . .. . . . samartha uttara-guna-nirvartananirvrtto dravya-visesas tasminn ekasmin visesavati . . . . taj-jatyesu va sarvesv avisesat parijnanam naigama-nayah . ekasmin va bahusu . . . . . va namadi-visesitesu sampratattanagatesu ghatesu sampratyayah sangrahah. tesv . . . . . . . eva laukika-parksaka-grahyesupacara-gamyesu yatha-sthularthesu sampratyayo . . . . . vyavaharah. tesv eva satsu sampratesu sampratyaya . ju-sutrah. tesv eva satsu r . . . . sampratesu sampratyaya . ju-sutrah. tesv eva sampratesu namadnam anyatamar . . . . grahisu prasiddha-purvakesu ghatesu sampratyayah sampratah sabdah. tesam eva . . . . . . . . . sampratanam adhyavasayasamkramo vitarka-dhyanavat samabhirudhah. tesam eva . vyanjanarthayor anyonyapeksartha-grahitvam evambhuta iti. . 25 TS.1.35 p. 38.34, verse 5: . . iti naya-vadas citrah kvacid viruddha ivatha ca visuddhah/ . laukika-visayattas tattva-jnanartham adhigamyah// . 26 . See NAV.29.10: ananta-dharma dhyasitam vastu svabhipretaka-dharma-visis.tam . nayati prapayati samvedanam arohayatti nayah, pramana-pravrtter uttara-kala-bhav . . paramarsa ity arthas; tasya visayo gocaro mato bhipreta eka-desenanityatvadi. . . . dharma-laksanena visis.tah para-rupebhyo vibhinno rthah prameya-rupam, pramanam . . . . . i evam-vidham evartham grhnatti svakutena tena vyavasthapanad iti. That which

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leads to [i.e.,] which makes one reach [or] which elevates to consciousness the real thing, [although it is in reality] possessed of innite properties, as qualied by [only] one property intended by this [viewpoint] itself, is the viewpoint; that means: the reection which arises in the point of time posterior to the operation of cognitive criterion. Its province, [i.e., the viewpoints] domain, is known, [viz.] is intended, as an object, [viz.] a cognoscible form, [that is] qualied, [i.e., made] different from other forms, by [only] one facet [i.e.,] by a characteristic such as the property of impermanence, etc., because it has been established in accordance with the following intention of ours: cognitive criterion grasps only an object of exactly such a kind [viz. possessed of innite properties]. 27 . . NAV.29.28: sarvam vacanam savadharanam iti-nyay[ah]. 28 NAV.29.28: tatas cananta-dharma dhyasita-vastu-sandarsakam eva vacanam yathavasthitartha-pratipadakatvat satyam. And therefore, only the utterance which displays the real thing as possessed of innite properties since it demonstrates [its] object (denotatum) corresponding to the state of affairs is true. 29 NAV.29.28: na cavam vacana-pravr ttir, ghato yam suklo murta ity-ady ekaka. . . dharma-pratipadana-nis. hataya vyavahare sabda-prayoga-dars anat, sarva-dharmanam .t yaugapadyena vaktum asakyatvat, tad-abhidhayakanam apy anantyat. Yet utterances [are] not used to denote [their objects (denotata)] in such a manner because it is an empirical fact that in the [verbal] communication speech elements are pronounced as related [to their objects (denotata)] by the demonstration of one single property, like this pot is a white shape, for it is impossible to state all properties simultaneously, even though [speech elements] denoting these [properties are theoretically] innite. 30 NAV.29.28: na cakaka-dharma-sandars akatve py amuni vacanany alkani vaktum paryante, samasta-sabda-vyavaharoccheda-prasangat, tad-alkatve tatah pravrtty . . asiddher iti. And these utterances, although they display [only] one single property, can not be called false because [that would lead to] the undesired consequence of the destruction of the entire verbal communication, inasmuch as if these [utterances] were false, the practice [of the verbal communication] based on them could not be established. 31 NAV.29.28: na ca tad-vacananam alkata, sesa-dharmantara-pratiksepabhavat, i . . . tat-pratiksepa-karinam evalkatvat. And [such] utterances [predicating] of this . [single property in question] are not false, inasmuch as other remaining properties are not disproved [by them], because only [such utterances] that lead to disproving [all] the remaining properties are false. 32 . NAV.29.28: yathaneka-purusa-sampurne sadasi dvaradau sthitasya kim atra . devadattah samasti nastti va dolayamana-buddheh kenacid abhidhyate yatha . . devadatto stti. 33 . NAV.29.28: . . .tad-vyavaccheda bhiprayena prastuta-vakya-prayogat, prayoktr . abhiprayadia -sapeksatayava dhvaneh svartha-pratipadana-samarthyat. . . .because . the sentence under discussion is pronounced with the intention of excluding that (sc. merely his possible non-existence here and now), inasmuch as [any] linguistic unit has the efcacy to demonstrate its own object (denotatum) only depending on the intention, etc.a , of the person who pronounces [this sentence]. [a See NAT.29 ad loc.: prayoktr-abhipryd . adi-sabdat sanketadi-grahah. . . . On a a ti . . account of the word etc. the linguistic convention, etc., are included.] 34 NAV.29.28: na ca vacya-vacaka-bhava-laksana-sambandhanarthakyam, tad-abhave . . . prayoktr-abhipraya-matrena rupasyava niyoktum asakyatvat. But [that (sc. the role of the intention of the speaker, etc.) does] not [imply that] the relation characterised by the association of the denotatum and the denoter is purposeless because, if this [relation between the denotatum and the denoter were] not [there], it would be impossible to make use even of the form [of a particular word or a sentence] merely by the intention of the person who pronounces [the word or the sentence].

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35 . NAV.29.28: atah sampurna-vastu-pratipadanabhavad vikaladeso bhidhyate, nayai . . matena sambhavad-dharmanam darsana-matram ity arthah. Hence, [such a state. ment] inasmuch as it does not demonstrate the whole real thing is called the incomplete account, which means that it merely shows [selected] properties that are possibly there in consonance with the opinion of (sc. according to) a [respective] viewpoint. 36 The index parameter t, which refers to the present moment and means now, is also a variable (not a constant!), for clearly the actual meaning of the description now steadily changes along the time axis. 37 . . . . JTBh.2 8, p. 23.1618: tatha visesa-grahino rpita-nayah, samanya-grahinas . canarpita-nayah. tatranarpita-naya-mate tulyam eva rupam sarvesam siddhanam . . bhagavatam. arpita-naya-mate tv eka-dvi-try-adi-samaya-siddhah sva-samana-samaya siddhair eva tulya iti. 38 JTBh.2 8, p. 23.2526: tatra rju-sutradayas catvaro nayas caritra-laksanayah . . . kriyaya eva pradhanyam abhyupagacchanti, tasya eva moksam pratyavyavaharita. . karanatvat. naigama-samgraha-vyavaharas tu yady api caritra-sruta-samyaktvanam . . trayanam api moksa-karanatvam icchanti. . . . 39 JTBh.2 8, p. 23.19. 40 SVM.28.205206 (p. 167.1011): . . . naigamo bhavabhava-bhumikatvad bhumavisayah. See below, p. 17 and n. 44. . . 41 It is Jonardon Ganeri who drew my attention to the Fregean example. 42 . See NAV.29.20: paryaya-sabda vibhinnarthah, prativibhakta-vyutpatti-nimittakatvad, . iha ye ye prativibhakta-vyutpatti-nimittakas te te bhinnarthah, yathendra-ghata. . purusa-sabda vibhinnartha[h]. The expression bhinnartha in the above passage is . a hackneyed description and may indeed also be translated as having different meanings. The use of vastu in the passage below is less unequivocal, TBV.1.3 . (Naya-mmamsa), p. 313.1521: eka-samjna-samabhirohanat samabhirudhas tv aha . yatha hi viruddha-lingadi-yogad bhidyate vastu tatha samjna-bhedad api. tatha hi samjna-bhedah prayojana-vasat sanketa-kartrbhir vidhyate na vyasanitaya . . . anyatha anavastha-prasakteh tato yavanto vastunah svabhidhayakah sabdas tavanto . . . rtha-bhedah pratyartham sabda-nivesat nakasyarthasyanekenabhidhanam yuktim iti ghatah kutah kumbhah iti vacana-bhedad bhinna evarthah, kriya-sabdatvat va . . . . . . . sarva-sabdanam sarve py anvartha eva vacakah tato ghatate kutite kau bhati . . iti ca kriya-laksana-nimitta-bhedat naimittikenapy arthena bhinnena bhavyam iti . . ghatah ity ukte kutah kutah iti pratipattih tena tad-arthasyanabhihitatvat? . . . . . . 43 Cf. NAV.29.19 on the sabda-naya: na cendra-sakra-purandara dayah paryaya. sabda vibhinnartha-vacitaya kadacana pratyante, tebhyah sarvadavakakara . paramarsotpatter . . . 44 . SVM.28.204213 (p. 167.918): purvah purvo nayah pracura-gocarah parah . . . paras tu parimita-visayah. san-matra-gocarat sangrahan naigamo bhavabhava. . . bhumikatvad bhuma-visayah. sad-visesa-prakasakad vyavaharatah sangrahah samasta. . . . sat-samuhopadarsakatvad bahu-visayah. vartamana-visayad . ju-sutrad vyavaharas . . . r . tri-kala-visayavalambitvad analparthah. kaladi-bhedena bhinnarthopadarsinah sabdad . . r . ju-sutras tad-viparta-vedakatvan maharthah[.] pratiparyaya-sabdam artha-bhedam . . abhpsatah samabhirudhac chabdas tad-viparyayanuyayitvat prabhuta-visayah. . . . . pratikriyam vibhinnam artham pratijananad evam-bhutat samabhirudhas tad anyathartha-sthapakatvan maha-gocarah. naya-vakyam api sva-visaye pravartamanam . . vidhi-pratisedhabhyam sapta-bhangm anuvrajati. iti. . 45 JTBh.2 9, p. 14.11: kah punar atra bahu-visayo nayah ko valpa-visayah?. . . . . . . . 46 Cf. also JTBh.1 64, p. 20.710: seyam sapta-bhang pratibhanga(m) sakaladesa . svabhava vikaladesa-svabhava ca. tatra pramana-pratipannananta-dharma tmaka vastunah kaladibhir abheda-vrtti-pradhanyad abhedopacarad va yaugapadyena . .

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. pratipadakam vacah sakaladesah. naya-visay-krtasya vastu-dharmasya bheda-vrtti. . . . . pradhanyad bhedopacarad va kramenabhidhayakam vakyam vikaladesah. This and . similar statements clearly show that the sapta-bhang method is not restricted to the . scope of pramana, but is applicable to the naya method as well. 47 . SVM.28.216 (p. 167.21): pramanam tu samyag-artha-nirn aya-laksanam sarva. . . nayatmakam. 48 SVM.28.1314 (p. 159.1718): sad eveti durnayah . sad iti nayah. syad sad iti . . . pramanam.

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= P jyap da Devanandin: Sarvarthasiddhi. (1) Ed. by Jinadasa u a Sekh r ma Nemicandra Granth m l 128, aa Sastri, Sr a aa Sodaapura 1938. (2) ed. and trans. into Hindi by Ph lacandra u . . s t u aa S str, Jnanap. ha M rtidev Jaina Grantham l , Sanskrit a Grantha 13, Bh ratya Jnanaptha, New Delhi 1985. a . = Stalnaker, Robert: Pragmatics, Synthese 22 (1970) 272289. = Siddhasena Div kara: Sammati-tarka-prakarana with Abhaa . yadevas ris Tattva-bodha-vidh yin. Ed. by Sukhl l Sanghavi u a a . and Becard s Doi; Vol. I & II, RBTS VI-1,2; Kyoto 1984 a s [Reprinted from the original edition published in 5 vols., Gujar t-pur -tattva-mandir-granth val 10, 16, 18, 19, 21, a a a Gujar t-pur -tattva-mandir, Amd v d, 19241931]. a a a a = Sy d-v da-man jar of Mallisena with the Anya-yogaa a . . vyavaccheda-dv trim ik of Hemacandra. Ed. by A. B. a s a Dhruva, Bombay Sanskrit and Prakrit Series No. 83, Bombay 1933. = Th namga-suttam and Samav y mga-suttam (Sth nangaa a a . . a. s tra and Samav ya nga-s tra). Ed. Muni Jamb vijaya, Jainau a u u Agama-Series 3, Shri Mah vra Jaina Vidy laya, Bombay a a 1985. as = Um sv ti: Tattvarthadhigama-bh . ya. See: TS. a a = Abhayadevas ri: Tattva-bodha-vidh yin. See STP. u a u a a = Tattvartha-s tra of Um sv min, ed. together with Tattvar as thadhigama-bh . ya by M.K. Mody, the Asiatic Society, Bibliotheca Indica No.1044, Calcutta 19031905. = Uttarajjhayanasutta (Uttaradhyayana-s tra). Ed. Charpentier, u . Archives dEtudes Orientales Vol. 18: 1, 2. Upsala 1921.

SVM.

Th namga . a.

TBh. TBV. TS.

Uttar.