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TATTVĀRTHA SŪTRA
upasthāna (=presence) etc. or in the case of the words ārāma (=grove), virāma (=rest) etc.-then we have something that builds a ground for śabda-naya. Thus the so many suppositions that are current as to the difference of meaning based on the different properties of words are all to be placed in the category śabda-naya.
Samabhirūdha Naya :
The same understanding which posits a difference in meaning on the basis of a difference in some property of words now proceeding still further takes its stand on a difference in etymology and goes to the extent of maintaining that even in those cases where certain different words are supposed to yield the same meaning they cannot in fact have the same meaning but must have different meanings. Its argument is that when a difference in gender, number etc. can form the basis at a difference in meaning then why a difference in the word employed should not do the same. .
Thus arguing it attributes on the basis of etymology different meanings to the synonymous words like rājā, nepa, bhūpati etc. (all meaning 'king'); its contention is that one who is decorated with royal insignia is rājā, one who protects the people is nrpa, one who maintains the earth-i.e. makes it prosperousis bhūpati. Thus this view which on the basis of etymology posits differentiation within one and the same thing that is denoted by the three synonymous words in question is called samabhirūdhanaya. All the suppositions which posit a difference of meaning in the case of the different synonymous words are to be placed in this very category.
Evambhūta Naya :
When the understanding specially accustomed to penetrate into the depths of the matter reaches the ultimate depth it reflects that when a difference in etymology can yield a difference in meaning then it too should be conceded that a word stands for a thing only in case this thing satisfies the etymology of this word
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