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Sapta-Bhanga Naya and objectively viewed they are the sevon Bhangas in the reality itself. The Jaina view about the subjective-objective relationships may be compared with the realist theory about an external material object and its attributes. We have already referred to the doctrine of Locke that while the primary' qualities of a material object in here in that thing. its 'secondary' attributes of colour, sound etc., are only our subjective ideas and do not pertain to the reality of the thing itself. We have seen how the idealists deprived the “primary" qualities also of their reality and reduced matter itself to a subjective idea. Modern schools of realism, however, protest against this form of extreme idealism and support the doctrine of the independent reality of matter; indeed, some of them go to the other extreme and contend that not only the "primary" attributes but even the 80-called " secondary " qualities have a sort of real basis in matter itself. The Jaina theory of the Syadváda is somewhat like the realists' theory of the “ secondary” qualities. The Vakyas or the propositions of the Sapta Bhunga are expressions of our subjective views about what we have experienced but these subjective views are also
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