Nyayavatara

Author(s): Satyaranjan Banerjee
Publisher: Sanskrit Book Depot P Ltd

Page 56

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न्यायावतारः
use to me now.
are served by the thing itself as it exists at the present moment. For instance, a man, who was formerly (in a previous birth) my son, is now born as a prince somewhere else; he is of no practical So the Ṛju-sutra recognises only the entity itself (bhāva) and does not consider the name ( nāma), image ( sthāpanā) or the constituent cause (dravya). For instance, a poor cowherd, if he bears the name of Indra, does not thereby become the lord of heavens. An image of a king cannot accomplish the function of the king himself. The causes in me which will lead to my accepting a different kind of body in a future birth cannot enable me to enjoy that body now. Some hold that the atoms alone are true, and aggregates or lumps of them constitute things. This doctrine is followed by the Buddhists.
(5) Sabda (the verbal) consists in using a word in a conventional sense and not according to its etymological derivation. Thus the word śatru usually, or in its conventional sense, means "enemy," while etymologically "a destroyer." The grammarians are the followers of this method.
( 6 ) Samabhiradha (the subtle) consists in making nice distinctions among the synonyms, applying each name appropriately according to their etymological derivation. The grammarians are the followers of this method.
(7) Evambhita (the such-like) consists in naming a thing only when it possesses its practical efficiency. Thus a man should be named Sakra, if he actually possesses strength (Sakti) implied by the name. The grammarians are the followers of this method.
नयानामेकनिष्ठानां प्रवृत्तेः श्रुतवर्त्मनि । सम्पूर्णार्थविनिश्चापि स्याद्वाद तमुच्यते ॥ ३० ॥
एतच्च
त्रिविधं श्रुतम् । तद्यथा । मिथ्याश्रुतं नयश्रुतं स्याद्वादश्रुतम् । तत्र श्रूयते इति श्रुतमागमः । मिथ्याऽलीकं श्रुतं मिथ्याश्रुतम् । तच्च दुर्नयाभिप्रायप्रवृत्तं किसम्बन्धि निर्गोचरत्वात् । तथा नयैः हेतुभूतैः श्रुतं नयश्रुतम् । अर्हदागमान्तर्गतमेव एकनयाभिप्रायप्रतिबद्धम् । .... तथा निर्दिश्यमानधर्मव्यतिरिक्ताशेषधर्मान्तरसंसूचकेन स्यात् युक्तो वादोऽभिप्रेतधर्मवचनं स्याद्वादः । तदात्मकं श्रुतं तत् किंभूतमुच्यते इत्यत्राह । संपूर्णो विकलः स चासावर्थश्च तद्विनिश्चायि निर्णयहेतुत्वाद् एवमभिधीयते । .... नयानां नैगमादीनाम् एकनिष्ठानां एकधर्मग्रहणपर्यवसितानां श्रुतवत्र्त्मनि आगममार्गे प्रवृत्तेः प्रवर्तनान्न तदेकैकाभिप्रायप्रतिबद्ध संपूर्णार्थं विनिश्चायि तत्समुदायस्यैव संपूर्णार्थविनिश्चायकत्वाद् इत्याकूतम् ।। ३० ।।
30. Knowledge which determines the full meaning of an object through the employment, in the scriptural method, of one-sided nayas, is called Syādvāda-śruta,