Anekantavada

Author(s): Harisatya Bhattacharya
Publisher: Atmanand Jain Sabha

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to the particular attribute above. The Jaina thinkers call a synthetic judgment Sakala and an analytic, Vikala.
In what are called the Pramanas, we get a synthetic view of the object under observation. In perception, for instance, we get a whole view of it and in recollection, we remember it with as much fullness of details as possible. In conception we have an idea of either the essential substantiality which persists through its varied modifications or of the class-essence, which is manifested in and through the individuals of a species. Induction presents the general relation. ship between one class of phenomena and another such class, while in deduction we derive & particular truth from such inductive generalisations. Authoritative sources of knowledge, again, supp. lies us with whole facts which are eternal verities. Thus in the Pramanas, we get complete views regarding an object under consideration and accordingly a judgment in Pramana is always Sakala.
The Jaina philosophers regard the Nayas as another source of knowledge regarding an object but the results yielded by these are admittedly abstract, in the sense of being partial and one-sided. Of the seven Nayas ordinarily recognised, the first is the Naigama. Various