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1912]
Nava Karnika
[267
attribute t, the fourth and the last one is real natural. A thing is recognised by (1) its name (Nama Nikshepa,) (2) by its shape or image (Sthapana Nikshepa,)(3) by the unfailing causes surely to bring out or evolve its real natural state (Dravya Nikshepa) and (4) (the final effectual) real natural state (Bhava Nikshepa). From this we can see that neither the name, nor the shape or image, nor the unfailing causes surely bring out the real natural state of the things-constitute its real natural state. They are all its unreai attributed qualities. The only natural state (Bhava Nikshepas) of the things really constitutes tne thing. ]
[ After this introduction into Nrkshepas we can follow the author in the 13th verse. ]
( 'The Rijusutra naya) recognises only the real natural state of a thing out of four ( nama, sthāpanā, dravya, bhāvanikshepas-impositions) beginning with the name (nama); And in the same way the succeeding standpoints.
Riju sootra and its succeeding nayas viz. Shabada, Samabhırovdha and Evambhoot take cognizance of the fourth Bhava Nikshep only. They look upon things in real natural state. They give no weight to the unreal attributed state, viz. the name, or shapeimage, or causes calculated to evolve the natural state. (Nigama Sangraha, and Vyavahara recognize all the aforesaid four modes, of Nikshepas). 13 THE CHARACTERISTICS AND INSTANCES OF THE VERBAL-SHABDA
STANDPOINT. अर्थ शब्दनयोऽनेकैः पर्यायैरेकमेव च ।
मन्यते कुंभकलशधटाखेकार्थवाचकाः ॥ १४ ॥ There are different words expressing one object; Shabada naya does not take into consideration the difference of the terms. It cousi. ders such words as equivalents, for example, in Sanskrita a jar is
called) Kumbha, Kalasa, Ghata etc. which are expressive of one cd'le senc chiect (viz. a jar). 14.
