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Verse 22
Each attribute of the entity is different from the other; the point of view determines the primary or secondary nature of the attribute:
धर्मे धर्मेऽन्य एवार्थो धर्मिणोऽनन्तधर्मणः ।
अङ्गित्वेऽन्यतमान्तस्य शेषान्तानां तदङ्गता ॥२२॥ सामान्यार्थ – अनन्त-धर्म वाले धर्मी का प्रत्येक धर्म एक भिन्न ही प्रयोजन को लिए हुए होता है। और उन धर्मों में से एक धर्म के प्रधान होने पर शेष धर्मों की प्रतीति उस समय गौण-रूप से होती है।
Each individual attribute (dharma) of an entity (dharmī), having innumerable attributes, carries with it a particular meaning. When one attribute is treated as the primary attribute, the other attributes stay in the background as the secondary attributes.
Objects possess innumerable attributes and may be conceived from as many points of view; i.e., objects truly are subject to allsided knowledge (possible only in omniscience). What is not composed of innumerable attributes, in the sphere of the three times, is also not existent, like a sky-flower. To comprehend the object from one particular standpoint is the scope of naya (the one-sided method of comprehension). Naya comprehends one specific attribute of the object but pramāņa comprehends the object in its fullness. Pramāņa does not make a distinction between substance and its attributes but it grasps the object in its entirety. But naya looks at the object from a particular point of view and gives emphasis to a particular aspect of the object.
Both pramāņa and naya are forms of knowledge; pramāņa
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