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the Naigama, the Samgraha, the Vyavahara and the Riju-sutra—but a realm of nomenclature and terminology. With the four kinds of Nayas already discussed, the question was, What is the most important aspect of a thing? The question, however, with the Sabda, the Samabhirudha and the Evambhuta Nayas seems to be. What is, or should be the meaning of a word ? Accordingly, instead of classifying the Nayas into the Dravyarthika and the Paryayarthika Nayas.-which classification we have chosen to adopt--some have vrought the former four Nayas under the class of the Artha-Naya or the Naya dealing with objects and the latter three under the Sabda-Naya or the Naya dealing with words.
Yet it is possible to trace the way in which the Sabda carries the work of differentiation a step further than the Riju-Sutra. The latter expressly confined itself to the consideration of the present mode of a thing; it however, chose to reserve all opinions about the past and the future natures of a thing. But what does Sabda Naya do ? " It gives;" says Vadi-deval " different meanings to a sound (i.e., a word) in accordence with the difference in time, etc." Following Vadi-deva, we may say that while Riju-Sutra confines itself to the consideration of the present and the actual mode of a thing, the Sabda goes a step further and
