Sudha Sagar Hindi English Jaina Dictionary

Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar

Page 179

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fire.
ings, it is called Samabhirudha. Since it gives up the several meanings and becomes current in one important sense, it is called conventional. S-1/33. Evambhūta naya (Tary74) - That which determines or ascertains an object as it is in its persent state or mode is called evambhūta naya or actual stand point. According to this standpoint, a word should be used to denote an object, only when it is in the state which the word connotes. When he issues commands, then only be is lord (Indra). And at that time he is neither consecrator norworshipper. Only when it goes it is cow, and not when it stands or lies down. Or that which determines a soul by its present mode of knowl- edge, is the actual standpoint. For example, the soul which cognizes Indra is Indra, and that which cognizes fire is
S-1/33. 3726774 (Arthanaya) of these the first four are object nayas as their nature is to determine objects. P. 7/44.
1667 (Sabdanaya) The last three are word nayas as they reveal the significations of words.
P7/45. नयों का विषय (The contents of nayas) The contents of each preceding naya are fuller and fuller and those of each succeding one are more and more limited. The contents of the nondistinguisted which has writhin its scope the existents as well as the non-existents are fuller than those of the generic which reveals only the existents. The contentsof the generic which has within its view all the existents are fuller than those of the practical which reveals only some modes of the existents. The scope of the practical which has for its objects the things of the past, the present and the future is wider than that of the
straight expressed which considers the things of the present only. The verbal signifies different objects in accordance with the difference intense intense etc., but the straight expressed indicates the opposite; hence, the scope of the latter is wider. The scope of the subtle' which tends to attribute a different meaning to each of the synonyms is smaller than that of the verbal which does quite the different thing. The such like indicates different objects in accordance with the difference in functioning. The subtle does quite the different thing and its contents are consequently fuller than those of the former. P 7/46-52. नयवाक्य भी सप्तभड़ी का अनुसरण करता
- A naya statement also in its application to its object, follows the law of the sevenfold predication, through affirmation and negation. P 7/43. TOT ATT (The fruit of naya) Like that of the Pramāna, the immediate fruit of the naya is the destruction of ignorance; so far as the particular aspect of a thing is concerned. As regards its direct fruit, the naya also like Pramāņa generates a spirit of appropriation or a spirit for avoidance or a spirit of indifference regarding the particular aspect of the thing which is within its scope. Lasuy, the naya and its fruit are to be considered both as distinct (in some respects) with each other.
P. 538. CHIGIT (Pramātā)The subject of allforms of valid cognition is the self, as known by direct perception etc.
P. 7/55. नयवाद तथा सप्तभङ्गी- The Nayas refer to the poets of the thing, whereas the saptabhang i refers to the things as a whole; nayas have relation to analysis,