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INTRODUOTION.
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(4) Rijusútribhása occurs when permanence, hence reality, of things is altogether denied, as is the case in the philosophy of Buddhism.
(5) S'abdibhúsa, the verbal fallacy, occurs when we ignore the distinguishing features of the S'abda Naya and deal with empty words as if they were applicable without reference to time, number, gender, etc., etc.
(6) Samabhiruchibhúsa consists in treating the words Indra, S'akra, Purandara, elc., as synonymous.
(7) Guambhûtúbhusa lies in making the existence of a thing depend on the performance of the special function with reference to which its has been given a particular name, e.g., to say that a pujúri is a non-entity because he is no longer engaged in performing puja, is fallacious.
From the above classification of Nayas it is clear that the first four of them relate to things (váchya) and the last three to words (vachaka). The former, strictly speaking, are the true standpoints of philosophy, since the latter are meant specially for linguists, grammarians and etymologists alone. But since the S'istras (scriptures) are couched in words only, and since the selection of words depends on the rules of grammar and is determined by their
