________________
Ivi
lju
(4) Riju Sutra-is the position taken to look straight into the thing as it is. It is important to note here that Riju-sutra does not refer to the past or future of the thing. It concerns itself only with the present state of things and affairs. As when we know a thing, we mean thereby to knowit only with reference to its present substantive state ( zau), name (MA), and form (or image- ga) without concerning ourselves as to how came it to be as such or what will it be afterwards, holding these equiries to be but wild goose chase. The Buddhists of the east and Subjective Idealists of the west take this as their stand-point.
(5) Sabda—is the terminological stand(v) Sabda. point whence the knower is in a position to
recognise a thing simply by hearing the name of the same, though the etymological significance of the name might be in reference to something other than the thing referred to by the terminology used. For instance, Jiva, Atma, Soul, and Prani are synonymous terms and though these differ from one another in their etymological bearings, yet they all refer
