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principle is that, strictly speaking, there can be only one word for one meaning and vice versa. Accordingly, several words which are conventionally supposed to convey one and the same meaning, have in actual fact as many meanings as the number of words found there. That is, this priniciple does not recognise any synonymous terms but maintains a determinate relation between a meaning and its word (vācyavācakaniyama). It may be contended that the non-recognition of synonymous terms under samabhirūdhanaya contradicts the recognition of such terms under sabdanaya. The nayavādin does not see any contradiction between the two viewpoints. This is so because, according to him, samabhirūụhanaya applies stricter canons of etymological derivation and grammatical propriety than is done by sabdanaya which treats words in a rough and ready manner at the level of uncritically accepted conventions or usage. Since the two principles, just referred to, are going to be dealt with at some length in the process of
Nyāyāvatāra (P. L. Vaidya's edn.), p. 80. Devabhadra also observes: pratyartham sabdanivāsäditi/ Ibid., p. 81. Referring to the interdependence (anyonyāpekṣā) of word and meaning Siddhasena Gani adds: yadi yatha vyañjanaṁ tathārtho yathā cārthaḥ tathā vyañjanam, evañ hi sati vācyavācakasambandho ghatate anyathā na../ Tattvarthādhigamasūtram (Kapadia's edn.), Vol. I, p. 24. On 'vyañjanam' and 'arthaḥ' he remarks: vyañjanam vācakaḥ śabdaḥ, artho'bhidheyo vācyan/ Ibid. See also SHM on gā. 143, VBJ, p. 90.
1. sabdārūdho'rtho'rthārūdhaḥ tathaiva punaḥ sabdahl Nayācāra
(kā. 42). tato yāvanto'rthasya svābhidhāyakā dhvanayaḥ tāvanto'rthabhedāḥ/ Devabhadra on Nyāyāvatāra (P. L. Vaidya's edn.), p. 81. See also the passages dealing with the principle of avaktavya under syädvāda.
