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extreme and maintains that the synonyms must be held to refer to different objects in aocordance with their etymological differences. The Evambhuta Naya again restricts the meaning of a word to the utmost limit and points out that a word would stand for its corresponding object so long as it exhibits the activity, signified by the word and not for a moment longer. The Nayas thus give but one-sided and abstract ideas regarding their objects and the judgments based on them are consequently Vikala.
It may be observed in passing that like the Nayas, the Nikśepas which are also ways of referring to real objects may be looked upon as instances of Vikala or incomplete ways of under. standing them. In Nama-niksepa, often the person who is known by a particular name, does not possess the attributes connoted by the name. The Sthapana-niksepa indicates the object not by actually presenting it but by representing it in and through materials, other than it, e. g. an image or x picture. The Dravya-niksepa indicates the thing not by what it actually is at present but by what it was in the past or by what it will be in future. The Bhavaniksepa, on the contrary, fixes exclusively upon what the object is at present and is silent about its past or future.
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