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54
N. M. Kansara
Nirgrantha
used in different tenses refer to essentially different objects, because they are words used in different tenses, like other words which refer to really different objects. (iii) The Samabhirudha-naya consists in attributing different meanings to synonyms according to their derivations; e.g. 'Indra' is one who rains; "Sakra' is one who is potent; 'Purandara' is one who penetrates into (enemy) city-fort, and so on. Its fallacy consists in maintaining the difference in objects in accordance with the difference in synonyms; e.g. To maintain that the words 'Indra', 'Sakra' and 'Purandara', etc. signify really different objects, as they are different words like the words 'elephant', 'deer', 'horse', etc. (iv) The evambhūta-naya maintains that words signify those objects which have the activities denoted by them; e.g. 'indra' is so called because he rains; Sakra is so called because he exercises power; purandara is so called because he breaks through the enemy) city-fort.' Its fallacy consists in refusing to give the object its usual name when it is not functioning; e.g. To hold that the thing called the 'pitcher should not be so called when it is not doing the particular function indicated by the word; because it is then devoid of the function indicated by the word; like cloth and so on. At this point, Subhavijaya Gani has given seven verses as saņgraha-slokas in his auto-commentary to summarise their definitions succinctly.
Of these nayas enumerated above, the first four are artha-nayas as their nature is to determine objects. The last three are sabda-nayas as they reveal the significations of words. The contents of each preceding naya are fuller and fuller, and those of each succeeding one are more and more limited. The contents of the naigama which has within its scope the existents as well as non-existents are fuller than those of the samgraha which reveals only the existents. The contents of the samgraha which has within its view all the existents are fuller than those of the vyavahāra which reveals only some modes of the existents. The scope of the vyavahāra which has for its objects things of the past, the present, and the future is wider than that of the rjusūtra which considers the things of the present only. The sabda signifies different objects in accordance with the difference in tense, etc., but the rjusūtra indicates the opposite; hence the scope of the latter is wider. The scope of the samabhirudha which tends to attribute a different meaning to each of the synonyms is smaller than that of the śabda which does quite the different thing. The evaṁbhūta indicates different objects in accordance with the difference in functioning. The samabhirūļha does quite the different thing, and its contents are consequently fuller than those of the former. A naya statement also in its application to its object, follows the law of the Sevenfold predication (sapta-bhangi), through affirmation and negation. Its fruit also is to be determined in the same way as that of the pramāna.
Out of the 57 sūtras of the seventh pariccheda of the PNT, Subhavijaya Gani has adopted 54, of which 11 are slightly modified. And, the sūtra 56, slightly modified, is transferred in the next pariccheda of the SVB.
The eighth pariccheda of the SVB has the statement about the nature of the basic
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