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## Pinḍaniryukti: An Observation
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This is explained by the commentators and annotators. Except for a few narratives mentioned in Pinḍaniryukti, the narratives are mostly new, which are rarely found in other explanatory literature. The narrative uniqueness of Pinḍaniryukti will be discussed further.
The author has also discussed philosophical and theoretical issues in context. The explanation of the word "Pinḍa" includes the explanation of Kṣetrapinḍa and Kālapinḍa from a philosophical perspective. There is a combination and division of Pinḍa related to name, establishment, substance, etc., therefore, these are Pinḍa in a transcendental sense, but there is no such combination and division in Kṣetra and Kālapinḍa, therefore, Kṣetrapinḍa and Kālapinḍa are accepted formally. This is a tri-regional Samvagāḍha Triprādeśika Pudgala Skandha in three regions, or food prepared in a particular kitchen, this type of Vyapadesa is Kṣetrapinḍa. Similarly, this is a Trisāmayika Pudgala Skandha or Chatursāmayika, such a statement is Kālapinḍa.
In this context, the author himself has raised a question that mutual investigation and numerical abundance are possible in concrete substances, but investigation-union of Kṣetra and Kāla is not possible, Kṣetra is artificial, its regions are located separately, therefore, the union of Ākāśa-regions is not possible. In Kāla also, the past time has been destroyed, the future has not been born, only one time is present in the present, therefore, mutual investigation and numerical abundance are impossible in Kāla. Answering this, the author says that all the regions of Ākāśa remain connected in a continuous manner, just like the four Skandhas produced by the clouds. There is also numerical abundance in the regions of Kṣetra, therefore, the word Pinḍa can be used for Kṣetra. Kāla is present-momentary. Its past and future times do not meet, but numerical abundance is possible in Kāla conceived by the intellect, therefore, Pinḍa of Kāla is also possible. Due to being resultant and consequent, intellectual investigation is possible with the present time. According to the commentator, there is a detailed description of this in the Dharma Sangrahaṇī Tīkā, therefore, it is not explained here.
The author has also described linguistics through deposition here and there. In the context of the word Pinḍa, four types of names are mentioned in Nāma Nikṣepa. Despite being given in a note, it is being described in detail here due to its importance.
1. **Gauṇanāma:** To name someone according to their qualities, actions, and substances, for example, to name a powerful person Mahāvīra, the name of a cow is not based on Gotva, but on the basis of the action of movement.
2. **Dravyanāma:** It is based on etymology, for example, Śṛngī, Danṭī, Daṇḍī, etc.
2. Pinī 41, 42, Mavṛ P. 22-24.
1. Mavṛ P. 23.