________________
Vol. XXII, No. 4
It looks at a particular thing as the things appears at a particular movement.48 This standpoint is operative when, for instance, we treat an actor, enacting the role of a king on the stage, as the king for the moment.
181
Sabdanaya-Among the remaining three paryayanayas or the model standpoints śabdanaya is the first verbal viewpoint. Besides referring to this specific viewpoint the term 'sabdanaya'44 is involved as a collective designation for all the three viewpoints, including the present one, because of the fact that all the three are mainly concerned with verbal problems. In order to distinguish the present verbal standpoint from the other two similar viewpoints, we may specifically designate the present one as the viewpoint of synonyms since it is largely concerned with synonymous words.45
Samabhirudhanaya-This etymological standpoint moves advance upon the standpoint of synonyms although it is narrower in its scope. Its advance consists in the fact that it distinguishes the meanings of synonymous words purely on their etymological grounds.46 This naya goes one step further in the process of specification by identifying the etymological meaning (vyutpattinimitta) with the real meaning (pravrttinimitta). Each word has got a distinctive connotation of its own. So there can be no synonyms in the true sense of the term.47
Evambhutanaya-This specific or the 'such-like' standpoint, is a further specialised form of the application of the verbal method. It calls for a different designation for each of the different attitudes which the same object assumes under different conditions. It is even more rigorous than the etymological view-point as it treats the different attitudes of the object denoted by different designations as numerically different entities.48 This naya affirms that only the actulized meaning of the word is the real meaning The word signifies an action and the fact which actually exercises the action should be regarded as the real meaning."9
Syādvāda
Syadvāda is a special contribution of the Jainas to the philosophical word. It is the unique contribution that the Jainas have made to the logic and epistemology. It is the foundational principle for philosophical position of the Jainas. Anekanta is the basic attitude of mind which expresses the fundamental principle that reality is complex and it can be looked at from different points of view. The points of view are the nayas and this is the psychological expression of the basic principle of anekānta. Syādvāda is the logical expression of nayavāda in predication form.50 It has the
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
