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I. 5)
CHAPTER I
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relation. After the first two Nayas ---Sangraha and Vyavahāra the four Nayas viz. Rju, Sabda, Samabhirüdha and Evambhūta are but the subdivisions of Paryāyāstika.
A. thing, as a whole, is broken into parts, as it were, from the standpoint of species or attributes or other particulars. All these parts or divisions are the legitimate province of Vyavahāra Naya. But as soon as the element of time is introduced in the division, it falls under the category of Rjasūtra. Hence Rjusūtra is said to be the foundation-stone of Paryāyāstika. The three Nayas after Rjusūtra Naya are really dependent on Rjusūtra Naya and hence properly speaking the subdivisions of Rjusūtra. In one way, however, all these four Rjusūtra, Sabda, Samabhirūdha and Evaṁbhūta can be considered as subdivisions of Paryāyāstika.
The view-point, which admits the reality of a thing only in its present and does not admit its reality in its past or future as being incompetent to produce any effect, is called ķju, the view-point of looking at a thing at a particular moment. Sabda Naya accepts what Rju states but, in addition, looks at that thing from the stand point of person and gender also.
Samabbirūąha goes a step further and tries to distinguish between the meaning of words that are synonyms of the same thing from its etymological point of view (e.g. Rājā, a person who shines, is different from Nļpa a person who rules over men or protects them),
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