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Jaina Logic
385
pect or attribute of it. But pramāna-vākya (comprehensive statementsakalādeśa), instead of presenting Reality or a thing through some one aspect or attribute of it, presents it concretely or synthetically in its entirety.
Let us understand the point with an illustration. Take the statement'The worldly prosperity or objects are momentary like a lightning'. In this statement by the term 'lightning', the thing lightning is presented through its one character or attribute, viz., momentariness. The lightning is not presented concretely as an unanalysed whole. But one character, viz., momentariness is abstracted from it and through it, the thing lightning is presented. So, the term "lightning' here presents the thing lightning partly, not wholly. This is the case of incomprehensive statement (vikalādeśa). On the other hand, keeping in mind many characters of a girl we say, 'This girl is a lightning'. Here the term 'lightning' presents the entire concrete thing lightning with all its characters. The girl is compared to lightning in all respects. The lightning is not only fickle but also dazzling, etc. Similarly, when we use the term 'jiva' ('soul') to convey the concrete thing jīva with all its characteristics like knowledge, intuitive vision, etc., our statement is full-orbed or comprehensive (sakalādeśa); on the other hand, when we use the term 'jīva' to convey merely one attribute viz. jīvana (life or sentiency) of a jīva, our statement is incomprehensive (vikalādeśa).
The comprehensive knowledge (pramāna) is expressed in the statements like 'It is existent from a certain standpoint' ('syāt sat') or 'It is certainly existent from a certain standpoint' ('syāt sad eva'). Therein the employment of the particle 'syāt' (meaning 'from a certain standpoint) is to suggest other attributes from other standpoints. When modified by the particle 'syāť, the statement becomes syādvāda (non-one-sided). This is the statement of the whole Truth. The incomprehensive or partial knowledge (naya) is expressed in the statements like 'It is existent' ('sat). It presents or states the intended attribute alone. It does not consider other attributes. In other words, it does not exclude or deny attributes other than the intended one. This is the statement of partial truth or a particular viewpoint. But the statement which rejects or denies other attributes along with the acceptance of the intended one is not a naya (a true viewpoint) but a durnaya (a pseudo-viewpoint). Durnaya is expressed in the statements like 'It is only existent' ('sad eva'). Here the
-Hemacandra's
1. sad eva, sat, syāt sad iti tridhartho mīyeta durnīti-naya-pramānaiḥ
Anyayogavyavacchedikā, verse 28.
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