 The same is true of concepts. There is no one agreed notion or definition of concept understood as the meaning of a general term in Classical Indian Philosophy. Rather, we have a variety of views ranging from robust realism about concepts as real properties, essences or universals to extreme nominalism which admits only of unique particulars with versions of conceptualism in between. The robust realist position is defended by the Nyāya-Vaiśeṣika and Mīmāṃsā schools, the nominalist by the Buddhist schools and the conceptualist by the Vedāntins and Jainas. I will not be discussing the conceptualist position or their arguments here because ultimately this position ends up collapsing into a version of realism or nominalism.