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Panchastikayasara
(vi) Samabhirudh Naya
The derivative difference of names. This Samabhirudh Naya is the differentiation of terms according to their roots. Thus it is only a special application of Sabda Naya. In becoming specialised it becomes narrower and more exaggerated than the above naya. As a general rule the terms in a language have their own special radical signification. This radical signification is the reason for the particular nomenclature. The first appearance of the word was evidently suggested by such an implication of the root. Of course this does not mean the connotation of the name. Connotation is the ground of the application of the name whereas the significance of the root accounts for the origin of the name. The former is logical and universal whereas the latter may be purely subjective and even accidental. The science of history of language may discover various principles subserving the origin of names in a vocabulary. To the historian of language this is certainly an important principle. To detect radical difference in the vocabulary and to trace the history of different terms from this original seed-difference is certainly a commendable pursuit. But this nuclear difference interesting to the historian of language is not so very important as to swallow up all the other grammatical and logical principles of implication. Here again the naya is discovered to be a relative one by Jaina Logic which enjoins a necessary circumscription to the above claims put forward by the historian of language. For example, it is true that the term 'gau' (cow) is different from 'Indra.' This difference can be traced to their respective roots. Hence the difference in the roots must mean a corresponding difference in the terms and therefore in their meanings. Accurately speaking says this naya, the terms 'Indra', 'Sakra' and "Purandhara' respectively imply 'the all prosperous,' 'the all powerful' and 'the destroyer of enemies.' These are the direct and legitimate significations sanctioned by their origin. To emphasise the original and the radical implication of a term is one thing, and to suggest that the term in its ordinary application must necessarily and always mean the same original radical sense, is quite a different thing. The passage from the radical and immediate difference to the current application and the general accepted is an unwarranted jump taken by this naya.
sense,
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(vii) Evambhúta Naya
The last of the nayas is a further specialisation of the previous ones. This is merely the historical principle run mad. According to this principle the radical sense in general is not the appropriate implication of a term. Even the root signification must have different gradations and aspects. Of these various aspects and gradations in the manifestation of the thing, only particular aspect is contemplated by the root of a term and it is this contemplated aspect that is the legitimate meaning of the term in its current usage. The very same thing in a different attitude must be designated by a different term altogether. Thus, for example, the term 'gau' implies an animal in motion.
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