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116
TIRTHANKARA MAHAVIRA AND HIS SARVODAYA TIRTHA
ences must also be infinite 131 Besides, they vary depending on whether a quality is primary, secondary and also on the intention of the speaker.
The naya-cycle is as much complex as its subject, viz., the infinite qualities of an object. Details are non-ending but two important works have expressed it as follows:
nicchayavavahāranayā mūlima bheyānayāna savyānanı nicchayasāhanaheü davvayapajjatthiyā muraha132
Two nayas are fundamental and at the root of all, viz , niscaya and vyavahāra. Two are the causes or instruments of niscaya naya, viz , one implying object, and another implying category.
Or the couplet may be interpreted as follows:
Two nayas have been considered to be fundamental, viz , niscaya and vyavahāra, of which it should be understood that ni-caya naya is object based and vyavahāra naya is category based. 133
To the author of the Pancădhyāyī, vyavahāra naya and categorybased naya are somewhat similar, meaning the same thing for howsoever much this naya may be used, that is only a usage. 134
In the above statement, while on the one hand, niscaya and vyavahāra have been considered to be fundamental on the other, nayas based on objects and based on categories have been stated to be fundamental, the rest being their variants. Cf:
do ceva ya mülanayā bhaniyā davvatha pajjayatthagayā anne asamkhasamkhā te tavbheyā muneyavyā135
131 Sarvārthasıddhi. Commentary on 1/13, p. 102. 132 Alapapaddhati, Gatha, 3, also Nayacakra, Gatha, 182. 133 Acārya Sivasāgar Commemoration Volume, p. 561. 134 paryayarthika naya iti yadı va vyavahara eva nameti ekārtho yasmadiha sarva'pyupacaramätrah syat
-Pancadhyayt, 521. 135 Nayacakra, Gatha, 183
