 Vedānta and Mīmāṃsā philosophers, who take similarity to be a special object known through this special source, give examples different from the stock scenario provided by Gautama and elaborated by Vātsyāyana (under Nyāya-sūtra 1.1.8) who limit the scope of analogy to learning the meaning of a word. But for brevity’s sake, let us take up only the Nyāya theory. A subject S inquires of a forester about a gavaya, which is a kind of buffalo, having heard the word ‘gavaya’ used among his schoolmates but not knowing what it means, i.e., not knowing what a gavaya is. Questioned by S, the forester replies that a gavaya is like a cow mentioning certain specifics as also some dissimilarities. To simplify, Nyāya philosophers say that the forester makes an analogical statement (“A gavaya is like a cow”), whereby our subject S now knows in general (sāmānyataḥ) what the word means, according to Gaṅgeśa and followers (Tattva-cintā-maṇi, analogy chapter). But S does not yet know how it is used, does not know its reference, which is deemed a word’s primary meaning. Later encountering a gavaya buffalo, S says, “This, which is similar to a cow, is the meaning of the word ‘gavaya’,” a statement which expresses S’s new analogical knowledge. The knowledge has been generated by analogy, its “knowledge source,” pramāṇa.