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JAINA THEORIES OF REALITY AND KNOWLEDGE
their application to some important problems in syādvāda, it is unnecessary to enlarge upon their further implications here.
Evambhūtanaya (the 'such-like' standpoint) Evambhūtanaya, 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 viewpoint in that it treats the different attitudes of the object denoted by different designations as numerically different entities.' Purandara, for instance, should be, according to this naya, designated as such only when he is actually engaged in the act of destroying his enemies. Similarly the designation Sakra is appropriate only when he is actually manifesting his prowess. A cow ceases to be a cow when she is not in actual motion; and the onomatopoeic designation of a ghata would no more denote the ghata when the ghata is not producing the peculiar sound 'ghat, ghat'. Consequently, because of this insistence that designations should be derived from the different functional states of what is ordinarily known as the same object, Purandara becomes as different from Sakra as a cow is different from a jar.
Before concluding this chapter we may briefly notice the difference of opinions among the writers on nayavāda on the question whether the number of nayas, viz., seven, can be
1. See PNTA, VII. 40, and NKV, kärikās 17-18.
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