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THE JAIN PHILOSOPHY
its name unless it is actually performing the function denoted by the name, e. g. a man cannot be called a lion unless he acts as a lion.
5.5
The fallacy (perversion) of this point of view (evambhutabhasa) is when one absolutely denies the thing simply because it does not exercise the properties implied by the name, e. g. John is not a man (thinking animal), because he is not thinking at the present moment.
The first four of these seven nayas relate to things (vachya), and the last three relate to words (vachaka).
Umasvati in his Tattvarthadhigama sutra (sutra 34 of the first chapter) divides the nayas into five classes, including the samabhirudha and evambhuta in the sabda. He divides the sabda into
1. Samprata (suitable);
2. Samabhirudha (subtle); 3. Evambhuta (such like).
Samprata deals with the conventional meaning without any reference to the derivation.
These mayas are fully explained in the commentary on Viseshavasyaka.
FINIS.
Shree Sudharmaswami Gyanbhandar-Umara, Surat www.umaragyanbhandar.com
