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Shri Jain Conference Herald.
(4) Riju Soorra. Without any regard for the past or the future, tho Rijusootra Naya considers a thing only as it exists at present and that also in its real natural state ( Bhava Nikshepa ). This Naya argues that it is of no good to think of the past or the future, or the unreal, attributed, (conventional) qualities (Nama, Sthapana and Dravya Nikshapas). The past, the future and the conventionally attributed qualities are, like flowers in the sky, nonentities. A thing living in the present and that in its natural state, is only real.
(5) Shabda Naya. There are different words, expressing one object. Shabda Naya does not take into consideration the difference of the terms; it takes them as equivalents. For example Kumbha, Kalasha, Ghata &c. (Sanskrit terms expressing 'Jar') though different as words, express one and the same object.
(6) SAMABHIROODHA. Whereas the Samabhiroodha Naya does consider the difference of words, expressing the same object. It holds that with the difference of the words expressing the object, the expression of the object also differs. It considers such words as synonyms, and not as equivalents like the Shabda Naya.
(7). EVAMBHOOTA An object may be denoted by only one term; but if it is fulfilling (or is in the state of fulfilling) at the very moment when it is denoted by the said term its own natural function as expressed by the term,--then Evambhoota recognizes it. According to the Evanbhoota Naya the expression of the object and the fulfilling of the function of the object as expressed by term must be simultaneous. For if a thing is not in the state of fulfilling the function as expressed by the term, at the very moment that the expression is made and still it be recognized as that thing, then why? even a jar can be call. ed a cloth, though it (the jar) is not in the state of fulfilling
