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the approach which gives the straight and direct glimpse of the thing. The present is the real character of the individual. The past and future determinations are as alien to it as the character of other entities. Ācārya Mahāprajña has aptly remarked thus : "The method of Rjusūtra recognizes the entity itself (bhāva), but does not consider its name (nāma) or image (sthāpanā), or the causes which constituted it.
The advocate of the next nayas goes one step further in the process of particularization. It agrees with the advocate of the previous approach in the assertion that the present alone is real. But as the real is expressed and characterized by work, and words are significant and not meaningless symbols, the real must be understood in the light of the connotation of the term that stands for it. (v) Sabda Naya
Sabda is that naya by which a thing is recognized simply by hearing the name of a thing. Sabda naya includes all grammatical aspects of a word or of a sentence. For example, There was a city named Pataliputra.' The word 'was' in the sentence indicates that it is different from the present one.Thus, this view also maintains that the connotation of the terms is bound to differ if they differ in gender and number. The terms with different number and gender cannot be identical. They are as different as their antonyms. The verbal expression is not an external label, but has a definite connotation, which is bound to differ when the number or gender differs. Man and woman are different because they differ in gender. It is expressive of an entitative difference, which is worth useful in our day-to-day life affairs. This is called sabdanaya, the verbalistic approach. (vi) Samabhirūdha Naya
The next naya is called 'samabhirūdha', which goes another step further in the process of specification by identifying the etymological meaning (vyutpattinimitta) with the real meaning (pravrtti nimitta). The advocate of this line of
! Bhikṣunyāyakarņikā (Bịhadvrtti) of Ācārya Tulsi. op.cit., Sutra-5.11.
