________________
15
of karmas), etc. constitute the bhavalakṣaṇa of the Samayika. And it is also pointed out that other definitions of the Sāmāyika are also to be formulated keeping in view the nama, etc. (2648-2650).
In the Nayadvara (2651-2759) all the seven nayas (ways of approach) beginning with Naigama are dealt with at length. Nowhere we come across such an extensive exposition of the nayas, Here it is stated that so many are the nayas as are the modes of expression. This view is hinted at in the Avasyakaniryukti. We are told that all the nayas, taken singly, represent the para-samayas (otber creeds, partial truths). But they, when synthesized, represent Truth (2736). It is declared that each of the seven fundamental nayas has hundred divisions and hence in all there are 700 nayas. And we are told at this juncture that if the number of the fundamental nayas is five only then there would be 500 nayas in all. Thus the divisions of nayas are suggested here. Moreover, it is pointed out that one is liable to mistake the right for wrong and vice versa if one were to think without applying the methods of naya, nikṣepa and pren ane. Herce all these three methods should be applied while determining the nature of a thing or finding cut a solution of any problem (2744).
In the Anumatadvara (kasya kim, anumatam) it is discussed as to which Samayika leads to liberation from a particular naya. It is already pointed out that in the nirdeśadvāra much space is devoted to the treatment of Samayika applying the method of naya (1508-1528). One is likely to consider this to be the reason why Samayika is not treated of here applying the method of nayas. But this is not the case because the Acaryas declare that while expounding the Dṛṣṭivada the application of the method of naya is necessary and inevitable but here it is not necessary. Again, it is stated that mostly the exposition is conducted applying the three fundamental nayas and that in the exposition the expositor should take recourse to one or more nayas according to the calibre of the hearers or readers; he may even remain satisfied with treating of the subject from one view-point only (2746-49).
In the Samavataradvara too we are told that the method of nayas has not been applied to the exposition of Kalikaśruta. In olden days the exposition of a Sutra was conducted through all the four constituent methods of exposition, viz. carana, dharma, sankhya and dravya. It is so because at that time the Sutras were not considered to be separate or disconnected and hence a particular anuyoga (method) was not assigned to a particular Sutra. All the methods (anuyogas) were inseparably employed to the exposition of each and every Satra. But later on the Sutras were made separate and a particular method was applied
