Nyayavatara and Nayakarnika

Author(s): Siddhasena Divakar, Vinayvijay, A N Upadhye
Publisher: Jain Sahitya Vikas Mandal

Page 313

202
Naya-karnikā
moment, and should not worry oneself over their past or future.
This view is certainly not likely to result in the perfection of knowledge or happiness by any means. being only confined to a very limited aspect of things.
5) The Sabda, or the verbal standpoint, observes the distinctions of gender, number, case, tense, etc., in synonymous words. For instance, the words dārā, bhāryā and kalatra differ in their grammatical gender, though they all signify wife. We may, therefore, say that the Sabda Naya is the standpoint of the grammarian who distinguishes between the meaning of words, on the ground of gender, number, etc. According to some writers, the Sabda Naya ignores the differences of synonymous words and treats them as if they all signified identically the same thing. This seems to be the view of the author of the original text of this work.
6) The Samabhirūdha Naya distinguishes between words on etymological grounds. For instance, the words Indra, Sakra and Purandara, though of the same gender and applicable to the rulers of the Heavenworlds, yet differ in meaning from one another, Sakra signifying strong, Indra, the possessor of many divine powers, and Purandara, the destroyer of the cities of the enemy. The difference between the Sabda and the Samabhirūdha Nayas seems to lie in the fact that, while the former is the standpoint of a grammarian, the latter is that of an etymologist who tries to trace words to their roots.
7) The Evambhūta Naya is that mode of comprehending things which takes into account their special functions or activities, and describes them by such