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232
Naya-karņikā
The rjusūtra-naya recognises only the real natural state of a thing out of the four, the name—nāmanikșepa, etc., in the same way, the succeeding nayas. 13
EXPLANATION:—A thing is recognised 1) by its name (nāma-nikṣepa), 2) by its shape or image (sthāpanānikșepa), 3) by the causes which bring it about (dravyanikșepa), or 4) by its nature, i.e., the real, natural state (bhāva-nikșepa). Neither name nor shape, nor image, nor the causal antecedents can, however, be termed the true attributes of a thing. They are all its unreal, attributed qualities. The only natural attributes (bhāva-nikṣepa) of a thing are those which really constitute its nature.
The rjusūtra and the succeeding three nayas, viz., sabda, samabhirūdha and evambhūta take cognizance of the fourth, or the bhāva-nikșepa only. They only study the real, natural aspect of things, and attach no importance to the unreal, attributed state, viz., name, shape--image, or causal antecedents. The naigama, samgraha, and vyavahāra however, recognise all the aforesaid modes, or nikșepas.
THE CHARACTERISTICS AND INSTANCES OF THE VERBAL
(SABDA) STANDPOINT:
अर्थ शब्दनयोऽनेकैः पर्यायरेकमेव च । । मन्यते कुम्भकलशघटायेकार्थवाचकाः ॥ १४ ॥ artham sabdanayo'nekaiḥ paryāyair ekam eva ca 1 manyate kumbha-kalasa-ghațādy ekārtha-vācakāḥ 11 14
[ artham sense; sabdanayo the verbal standpoint; anekaiḥ: many; paryāyaiḥ by synonyms; ekam one; eva only; ca and; manyate treats; kumbha a jar; kalasa
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