________________
APPENDIX
395
moment; like a woman who is acting as a man.
16. According to "the method of generality" (samanya-naya) it is something which pervades (vyapin); like the string which binds together the necklace.
17. According to "the method of particularisation" (vishesha-naya) it is something which does not pervade; like one pearl of that necklace. 18. According to "the method of the permanence" (nitya-naya) it is something which persists (in something else); like a [continually] dancing youth (read natad-yuvavad).
19. According to "the method of the non-permanence" (a-nityanaya) it is something which does not persist (in something else); like (the two roles) Rama and Ravana.
20. According to "the method of the omnipresence" (sarvagatanaya) it is something which is everywhere; like an eye with eyelids open.
21. According to "the method of the non-omnipresence" (asarvagata-naya) it is something which abides in itself; like an eye with eyelids closed.
22. According to "the method of the vacuous" (shunya-naya) it is something which appears as its self alone; like an empty house.
23. According to "the method of the non-vacuous" (a-shunya-naya) it is something which appears as non-vacuous (with a content); like a ship loaded with passengers.
24. According to "the method of the unity [or non-duality] of knowledge and knowable" (jnana-jneya-advaita-naya) it is one thing; like fire, when evolved through a great mass of fuel.
25. According to "the method of the duality of knowledge and knowable" (jnana-jneya-dvaita-naya) it is several things; like a looking glass in combination with the images of other things.
26. According to "the method of the determinism" (or necessary, niyati-naya) it is something which appears as having a determined nature; like fire, which possesses heat as a determination.
27. According to "the method of the contingent" (aniyati-naya) it is something which appears as having a contingent nature; like water, which possesses heat not determined by necessity.
28. According to "the method of nature" (svabhava-naya) it is something for which manipulation is superfluous; like a thorn, which is sharp [by nature] without being sharpened.
