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NYAYA AND JAINA EPISTEMOLOGY
emphasises that mode of a thing existent for the present, e. g. Now there is pleasure. While realizing the relative validity of this aspect, we should not overlook the continuity of a thing. When the momentary aspect of a thing is overemphasised and permanence of a thing is altogether denied, there is a fallacy of rjusūtra naya, e. g. Buddhism which denies the substance in toto and puts exclusive emphasis on impermanent and phenomenal aspect of a thing. 5. Śabda naya : The standpoint of synonymous words or verbal standpoint.
This standpoint treats synonymous words as all having the same sense. For instance, Kumbha, Lajasa, Ghata, etc. are all expressive of one and the same object. 12 The implication is that śabda naya does not concern itself with the difference of synonymous words and treats them as if they all signify identically the same thing, i. e. as pure equivalents of one another. It emphasises denotative aspect of terms. Sabdanaya fallacy occurs when we ignore the distinguishing features of sabdanaya and deal with empty words as if they were applicable without reference to time, gender, number, etc. as absolutely equivalent. 6. Samabhirūdha naya : The etymological standpoint.
It considers connotative aspect of a term and accordingly recognizes differences of senses in case of synonyms. It is an extension of sabdanaya. Sabdanaya treats synonyms as equivalents; this standpoint distinguishes them from one another on etymological grounds. It holds that with the difference of the words expressing the object, the significance of the object also differs, e. g. a jar, a pitcher and a pot-kumbha, kalaśa and ghata though synonymous signify different things according to their stymological or derivative
