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should be noted here that in the Tattvārtha Sūtra', the samabhirūdha and the evambhūta nayas are considered under the sabdanaya, as they are the variety of the sabdanaya, and therefore, according to Umāsvāti, the nayas are five in number.
Now the treatment of the four paryāyayas or the modal standpoints may be resumed. The sabda naya is the method of correct nomenclature. This also takes into account grammatical correctness and propriety of expression. In fact, the last three nayas, namely, sabda, samabhirūdha and evambhūta nayas are concerned with proper and appropriate use of words. Broadly speaking all these three are different kinds of the sabda naya.It is quite clear from the above explanation that sabda, samabhirūdha and evambhūta are but the gradual subtler distinction of a thing viewed from the standpoint of time i.e. present. All these three therefore, are but the ramifications of Rjusūtra, which may be compared to a tree. As per Siddhasena, Sabda is a branch of the tree, while samabhirūdha is a twig upon the branch sabda, and evaṁbhūta is a smaller twig upon the small twig-samabhirūdha.? Western Post Modern philosopher's notion, in the tradition of philosophy of Language, is also in tune with the nayās. . .3.3.3 Partial Truth of Individual Naya
As already noted the purpose of pointing out to this detailed classification of nayas is to show how differently the same object can be viewed by different individuals. However these different aspects are only partially true and since they are only partially true, they are not capable of being wholly true. They, however, cannot be rejected as wholly untrue also. In Jain texts we come across an interesting story of five blind men and elephant. Here in the text Puruşārtha Siddhyupāya, the Ācārya says, “I bow down to anekānta which is the root basis of highest scripture, which dispels the wrong notions about the elephant, of
Tattvārtha Sūtra of Umāsvāti. op.cit., 1.34, 35.. ? Sanmati Tarka. op.cit., 1.5.
91.
