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real, ideal or transcendental. Everything is all there from varying standpoints. The chief drawback in the other systems is that their outlook is circumscribed; they reveal but partial or isolated truth. The apprehension of real truth presupposes a deeper and sounder organ of knowledge and subtle speculation, a deeper insight, a true penetration into the very heart of a thing. This being attained everything seems to be, though apparently divergent and often conflicting, yet, bound with one tie-an expression of one underlying principle contributing to the substantiveness of all thought and being. And this is exactly what Saptabhangi rules attempt to achieve.
Shabda knowledge is of two kinds :-(1) One based on Pramāna, and (2) the other based on Naya. When the knowledge is had in its entirety it is Pramāna Jnāna (Tolfruaraiare lana: JATIFEA#:1), while practical knowledge is Naya knowledge ( देशतस्तत्त्वार्थाघिगमो नयात्मकः). Both again are of positive and negative characters each, and in both of these there are seven modes of expression and hence they are called प्रमाणसप्तभङ्गी and नयसप्तभङ्गी respectively. सप्तभङ्ग is a collection of 'geven Bhangas (modes). We shall first consider tho ghluagHEN. । The first mode of expression is स्यादस्त्येव घट:: Here स्यात has the sense of laat ( may be, from one point of view), A thing may exist in respect of four elements-Dravya, Kāla, Kshetra and Bhāva. We have shown above how everything may be said to exist from a certain point of view. From another point of view we can say FallaiFÈT 90; which is the second mode of expression. The third mode is fargeta alfaia च घटः। The fourth mode is स्यादवक्तव्य एव घटः। Fifthly we can say Frigeria 91977.27 977 : 1 Sixthly, Fiaicha 21974 ga .gd: 1 And lastly we may say FAITENT Alfia 21777oz 1972: 1 These are the seven ways in which we can express our ideas about an object. When we express it in one way
