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INTRODUCTIOX.
Of these, the former deals with the permanent -qualities, hence, the essential nature of things about which there can be no possibility of doubt, and which remains true under all circumstances, conditions and .slates. For this reason, it is called the Nis'chaya, i.e., the nalural or certain. The latter, however, only deals with things not with reference to their real or essential nature, but with respect to their utility, or non-natural states and conditions. The statement, This is a jar of clay '-is an illustration of the Nis'chaya Naya, while, “This is a jar of butter,' is true only from the Vyavahára, or the practical, point of view.
Nis'chaya Naya is again divided into two kinds, namely, (1) the Dravyárthika and (2) the Paryáyúrthika. The former of these is the substantive point of view, since it describes things with reference to their general qualities or substances. The latter is the standpoint of evolution and gives prominence to forms or conditions, which souls and matter assume, from time to time, in the course of evolution. From the Dravyárthika point of view, it is correct to say that souls are all alike, since they are made of the same substance and have the same nature, but from that of the Paryáyárthika Naya they -differ in respect of their special qualities, which have
