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approach maintains that the meanings of words must differ with the difference of words. Each word has got a distinctive connotation of its own, so there can be no synonyms in the true sense of the term. Samabhirūdha is that naya by which the meaning of a word is judged on the basis of its different etymological meanings. This naya is deeper than the sabda naya.' Well, the Jar is called ghata kuta, and also kumbha in Sanskrit. They are derived from different radicals and each of them has got a distinctive meaning. Thus the 'ghata', stands for a particular action, 'kuta' stands for crookedness, and 'kumbha' which is, derived from ku + umbha , stands for this action of filling. The derivative words should therefore be properly affixed to facts, which have these acts as their connotation. It is not consistent to maintain that the words with different connotations do stand for a self-identical denotation. (vii) Evambhūta Naya
Evambhūta naya is a further specialized form of the application of the verbal method. When the meaning of a word is established on the basis of its relevane to the present context, it is called evambhūta naya. For example, there is a difference between a Rājā when he is not shining and a Rājā when he is shining with his royal glory. Grammarians accept this naya. Purandara, for instance, should be accordingly to this naya, designated as such only when he is actually engaged in the act of destroying his enemies. Similarly the designation sakra is appropriate only when he is actually manifesting his prowess." The fallacy in regard to evambhūta-naya consists in refusing to give the object its usual name when it is not functioning. It
Bhikṣunyāyakarņikā. op.cit., 5.12. 2 Ibid, 5.13. 3 Pramana Naya Tattvalokālaṁkār (PNTA.) VII.41 yathendanam anubhavann
indraḥ. sakanakriyā pariņath sakraḥ pārdāreņa pravrttaḥ purandara ityucyate.; see IJT 10.26. * kriyā'nāviş am vastu śabda-vācyatayā pratikspipams tu tadābhāsaḥ. PNTA.
VII.42.
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