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COMPENDIUM OF JAINISM
... 6) Samabhirūdha Naya is the verbal but etymological point of view. There are many words which have a synonym but if their etymological meaning is taken into account, they have a different connotation. Though Śakra and Indra refer to the same person, etymologically Indra means one who is endowed with authority while Purandara means the destroyer of cities; hence there is significant difference in the meanings of the two words as they connote differing functions. While the Śabda Naya is more general treating each word in its popular meaning, the present one goes deep into the etymological meaning of the word to decide the attribute of the object it represents. Sabdanaya follows the principle that every object in reality is describable by word. Several words are used to convey the same meaning with reference to an object but in fact, when considered etymologically, each word has special connotation apart from its general meaning. The Nayavādin does not see any contradiction between the two view points. This is so because, according to him, Samabhirūdha Naya applies stricter cannons of etymological derivation and grammatical propriety than is done by the Sabda Naya which treats words in a rough and ready manner at the level of uncritically accepted convention or usage.17
7) Evambhūta Naya is the mode of actual stand point. It determines or ascertains an object in its present state or mode. According to this stand point, a word should be used to denote an object, only when it is in the state which the word connotes. According to this Naya, the word Purandara is to be used only when he is actually engaged in the act of destroying cities. This is stricter in its application than the Samabhirūdha Naya as it .confines itself to the actual state of the object is performing for the
time being as distinguished from its etymological or general meaning.
These seven Nayas as noticed by Umāsvāmi are distinguishable from one another from their finer scope or smaller extent, and the succeeding stand point is dependent on the one preceding it. Hence the order in which these are mentioned in the sūtra.. From
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