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[1.6
Evambhuta not only sees difference between words with different etymologies but sees difference in one and the same word if it does not signify the meaning denoted by the root of the word (e.g. there is a difference between a Raja when he is not shining and a Raja when he is shining with his royal glory).
It is quite clear from the above explanation that Śabda, Samabhirudha and Evambhuta are but the gradual subtler distinctions of a thing viewed from the standpoint of time i.e. present. All these three, therefore, are but the ramifications of Rjusütra which may be compared to a tree. Sabda is a branch of the tree, while Samabhiruḍha is a twig upon the branch Sabda, and Evambhuta is a smaller twig upon the small twigSamabhirudha. 5
SANMATI-TARKA
Here in this verse the author enumerates the varieties of Nikṣepa' method and the distribution of the principal Nayas in it.
1 In order that there should be no ambiguity about the meaning of a word and that the purpose of the speaker should be perfectly clear the Jain commentators of the ancient scriptures devised, in their times, the analytical method of Niksepa and incorporated this method in the sacred lore. While bringing out the meaning of a given word or a sentence this method of Niksepa refers to every possible meaning of that particular word or sentence and then it determines as to what particular meaning is intended by the speaker at that particular moment or what meaning is proper to that particular context. Herein lies the great utility of this method of Niksepa. For instance suppose there is a sentence "A Jiva has got attributes, knowledge etc." Now a doubt naturally arises as to the exact connotation of the word Jiva. Then the analyser comes forward and says that here Jiva is neither a named Jiva nor is it a picture
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