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33.
forms of incomplete knowledge are brought under it and here for our purpose we shall consider only one of these. It is often the case that one indicates an object or an activity by the purpose to which it is applied. For example, one carrying fuel, rice, water, pot etc., answers that he is cooking; thereby he does not give a description of the objects as they are but refers them simply to the end which they are to serve. This is one of the Naigama ways of describing an object, in which nothing more than a partial idea of it can be had. In the Sangraha Naya, only the general aspect of the object is considered, while in the Vyavahara, the view is taken only of its specific feature. The Rju-sutra Naya considers the object as it is actully modified at a given moment. In all these Nayas, only onesided pictures of a thing are presented. The remaining three Nayas deal with the meanings of words and here again, each of them fixes upon only the restrictively particular significances. The Sabda Naya does not consider the differences in the etymology of the synonyms and the consequent differences in their meanings and holds that all synonyms have exactly the same meaning. The Samabhirudha, on the contrary, goes to the other
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