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66
TATTVĀRTHA SŪTRA
(3) The view which posits a difference of meaning on the basis of the etymology of the word concerned is samabhirūdhanaya.
(4) The view which applies a word to a thing only in case this thing satisfies the meaning yielded by this word-never otherwise-is evaṁbhūta.
Rjusutra-Naya :
Though man's imagination cannot absolutely ignore what is past or what is future is often happens that man's intellect, keeping its attention fixed on an immediately present consequence, begins to operate only in relation to what is present. Under such a situation man's intellect begins to suppose as if only that which is present is real, is efficacious while that which is past or that which is future, being not efficacious at present, is as good as void. Thus a prosperity that is present can alone be called prosperity because it alone is a means of happiness; on the other hand, the memory of a past prosperity or the anticipation of a future prosperity cannot at all be called prosperity-because neither is a means of happiness at present. Similarly, a son of who is present and who serves his parents is a son; on the other hand, a son who existed in past or will exist in future but does not exist at present is not at all a son. Thus the views which exclusively pertain to the present phase of time are to be placed in the category rjusūtra.
Śabda-Naya :
When an understanding penetrating into the depths of thought is once bent upon rooting out the past and the future, then at another time it proceeds still further and gets ready to root out something else as well. Hence sometimes it operates on the basis of words alone and reflects that if the present is alone real on the simple ground that it is different from the past and the future then why a word should not yield a different meaning when associated with a different gender, tense, number, caseending, person or prefix. Just as there is no one single thing
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