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Nyāyā vatāra: 29.
2) Samgraha (the generic) is the method by which the generic properties alone are taken into consideration without any cognizance of the particular properties which, independent of the former, are nonentities, like sky-flowers. Thus, when we speak of a mango, jack or bamboo, we mean that it is a tree. The Advaita and Sāṁkhya systems of philosophy follow the Samgraha-naya.
3) Vyavahāra (the practical) is the method by which the practical or particular alone, is considered, for the general without the particular is a non-entity, like the horn of a hare. On being asked to bring a tree, can anybody bring the tree in general ? No, he can bring only a particular tree, such as a mango, jack or bamboo. The Cārvāka philosophy follows the Vyavahāra-naya.
4) Rju-sūtra (the straight expression) is the method by which a thing, as it exists at present, is considered, without any reference to the past or future. It is useless to ponder over things as they were in the past or will become in the future. All practical purposes are served by the thing itself, as it exists at the present moment. For instance, a man, who was formerly in a previous birth) my son, is now born as a prince somewhere else; he is of no practical use to me now. So the Rju-sūtra recognises only the entity itself (bhāva), and does not consider the name (nāma), image (sthāpanā), or the constituent cause (dravya). For instance, a poor cowherd, if he bears the name of Indra, does not thereby become the lord of heavens. An image of a king cannot accomplish the function of the king himself. The causes in me which will lead to my accepting a different kind of body in a future birth,
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