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બાયકુસુમાંજલિ.
[મૃતીયા ! The Bauddhas completely ignore Samanya. They over-emphasise change as the only real. They discard the unifying principle of Reality without which change has no meaning. So long as the reality of a substance is not denied, there is no fear in employing this Naya. The Bauddhas deny the substance, the very basis of modifications; so they misapply this Naya.
The remaining three Nayas are chiefly resorted to by the grammarians. They consider the relation of S'abda and Artha from one side only. So Sabda Naya ceases to be a useful weapon to them. When one asserts that synonymous words signify altogether different things, e. g. Kumbha, Kalas'a and Ghata are as different from one another as ink, book and pencil, Samabhirudha becomes fallacious.
To deny the thing simply because it does not perform the function suggested by its name at the moment under consideration is an unwarranted application of Evambhuta-Naya. To carry it too far is to degenerate this Naya, In that case it becomes Evamlhutabhasa.
કિણ ક્યા નયને આશ્રય લે છે?—
કણાદ (વૈશેષિક) અને અક્ષપાદ (નૈવામિક ) દશને નૈગમ નયમાંથી ઉદભૂત થયાં છે, સાંખ્ય અને અત મતની ઉત્પત્તિ સંગ્રહ નયથી થઈ છે, દ્ધ દૃષ્ટિને પ્રાદુર્ભાવ “જુસૂત્રથી થયે છે (અને શબ્દ-બ્રહ્મવાદ “શબ્દ' નયથી ઉત્પન્ન થયો છે). પરંતુ સર્વનને યથા યોગ્ય સત્કાર જે દર્શનમાં છે તેને પ્રકટ કરનાર હે વિભુ, તું એકજ જયવંત વર્તે છે.”—૩૬
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