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(F271991) or present substantive state (gallah) or its actual nature (77217977).
The Rijusutra Naya takes cognisance of praiaght alone and ignores the remaining three. This stand-point is the characteristic of the Buddhists of the East and the subjective Idealists of the West..
Next comes the Shabda Naya. It treats synonymous words as all having the same sense. For instance, Kumbha, Kalasha, Ghata, &c., are all. taken to be expressive of one and the same object namely jar.' Similarly Jiva, Ātman, Soul, Prānin are synonymous terms though differing from one another in their etymological meanings. This terininological identity is the basis of the tenets inculcated by certain conventionalists or the grammarian school in the East and Empiricists in the West.
Sixth is the Samabhiradha Naya which is the converse of the preceding. Herein greater importance is attached to the etymological moanings. For instance, “Shakra and Purandara practically moan the samɔ deity. Those however who take their stand on this Naya would not admit this. Thoy. would look to their derivative senses and assign different meanings to them thus Purandara is the destroyer of cities anl Shakra is the powerful one, and so on.
Last comes Evambhuta Naya. It consists in applying to things such names only as their actual con lition justifies." For instance, a man cannot be called Shakra unless he is shining, which attribute is implied by the word. One is called a worshipper only at the time of worshipping.
The last four Nayas cognise only Bhīva Nikshepa, while the first three, all four.
According to Umíswati the last three Nayas come under
