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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, samabhirūdhanaya 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 sabdanivāsāditi/ Ibid., p. 81. Referring to the interdependence (anyonyāpeksä) of word and meaning Siddhasena Gani adds: yadi yathā vyañjanaṁ tathärtho yathå carthaḥ tathā vyañjanam, evam hi sati vācyavācakasambandho ghatate anyatha na..! Tattvārthadhigamasūtram (Kapadia's edn.), Vol. I, p. 24. On 'vyañjanam' and 'arthah' he remarks: vyañjanaṁ vācakah sabdah, artho'bhidheyo vacyah/ Ibid. See also
SHM on gā. 143, VBJ, p. 90. 1. sabdārūļho'rtho'rthārūdhaḥ tathaiva punaḥ śabdaḥ| Nayācāra
(kā. 42). tato yāvanto'rthasya svábhidhayaka dhvanayah tävanto'rthabhedāḥ/ Devabhadra on Nyāyāvatāra (P. L. Vaidya's edn.), p. 81. See also the passages dealing with the principle of avaktavya under syädvāda.
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