atthi tti suddhasamgahane.
Hoi tameva asuddham,
There are two kinds of
samgrahanaya-suddhasam-grahanaya and asuddhasamgrahanaya. In
suddhasamgraha-naya, we accept only one common characteristic of things
existence, ignoring all the mutual conflicting characteristics, while in
Asuddhasamgrahanaya, we accept the generic class characteristic of things.
Jam samgahena gahiyam,
bheyai attham asuddhari suddham.
So vavaharo duviho,
That which distinguishes
between the pure synthetic approach and impure synthetic approach about the
thing is called Vyavaharanaya. This Vyavaharanaya is further of two gypes
complete distinguishing and incomplete distinguishing. (705)
Jo eyasamayavatti, gihnai
So riusutto suhumo, savvam pi
saddam jaha khaniyam. (706)
The naya which grasps the
evanescent modes of an enternal substance, is called Rjusutra naya, for
example `to say that' all the sound is momentary'. (706)
tti sagatthidisu vattamto.
Jo bhanai tavakalam, so thulo
hoi riusutto. (707)
On the other hand that naya
which attritubes a mode like man-ness etc. to a being, throughout the course
of that period during which this being continues to exhibit that mode is the
sub-type of Rjusutranaya, called Sthularjusutranaya. (707)
Savanam sapai sa tenam, va
sappae vatthu jam tao saddo.
Tassatthapariggahao, nao vi
saddo tti heu vva. (708)
Sapana, i.e. "calling", is a
word, or that which calls is word, or through which an object is reffered to
is also a word. It is called "Sabdanaya" because it graspes the meaning of
the word. (708)
Jo vattanam na mannai,
So saddanao bhanio, neo
pussaiana jaha. (709)
The naya that differentiates
the meaning of the words according to their use, as gender etc., in a
sentence is called sabda naya, for example, the word `pusya' denotes a
particular Naksatra, while the word `Pusya' denotes a particular `Tarika'.
Ahava siddhe sadde, kirai
jam kim pi atthavavaharanam.
Tam khalu sadde visayam, `devo'
saddena jaha devo. (710)
The naya which grasps the
meaning of the word according to its etymology, is also clled `Sabdanaya',
for example, the word `deva' generally means God. (710)
attharudho taheva puna saddo.
Bhanai iha samabhirudho, jaha
imda puramdaro sakko. (711)
Every word is followed by a
specific meaning and vice-versa. The different synonymous words have their
respective connotations even if the same object is referred to by them. For
example, the word, Indra, Purandar and Sakra connote the same object, yet
they have their respective meaning to. This is known as Samabhirudhanaya.
Evam jaha saddattho, samto
saddatthaparo visesena. (712)
A word only applies to an
object in case it behaves in the manner suggested by the (etymological)
meaning of the word, denoting it and not in case it does not behave in that
"Evambhutanaya". Hence this particular naya cling to the particular meaning
of the word. (712)
Jam jam karei kammam, dehi
Tam tam khu namajutto,
evambhuo have sa nao. (713)
Whatever an act a person is
now performing, through the instrumentality of his mind, speech or body, a
name corresponding to that act is to be applied to this person, this is what
is maintained by the naya called Evambhutanaya (e.g. A person is called
teacher only while he is teaching). (713)