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Jaina Theory of Multiple Facets of Reality and Truth
vii. With regard to reference to itself, reference to another, and
simultaneity of reference to itself and reference to another
(=i+ii+iv). Now, according to the Jain doctrine of anekānta, a thing possesses infinite characters or properties (dharma). Therefore, there may be an infinite number of properties ascribable to an entity. But the above sevenfold formula will be applicable to each attribution of a property, i.e., to each individual predication or proposition. In other words, the forms of predication or judgment will be only seven, neither more nor less.
Kindred or allied to this doctrine of syādvāda or saptabhangī is the doctrine of nayavāda (the seven stand-points): 1. Naigama (the common, the non-distinguished): is a method of
referring to an entity where its generic and specific characteristics are not distinguished from each other. It recognises both the sāmānya (universal) and the visesa (particular) but regards
each of these as absolute and self-sufficient. 2. Samgraha (the general): is the viewpoint which ignores all
particulars and takes note of the general (sāmānya) only. 3. Vyavahāra (the practical): This viewpoint presents things as they
appear to the vulgar eye. It refers to reality such as is accepted
and understood by the commonfolk. 4. Ķju-sūtra: This viewpoint is the prototype (mūla) of “the modi
fication (paryāya) exists” point of view. It refers to the changing modifications only as distinguished from the abiding substance
(dravya). 5. Sabda (the verbal): recognises differences of connotation of
synonymous words in accordance with the differences in their genders, numbers, etc., such as kalatram, dārāḥ, patnī, etc. Samabhirūdha (the subtle): This viewpoint makes a subtle distinction in the meanings of synonymous words having the same gender, number, etc. in consonance with those of their different
etymologies. As for example Indra, Sakra, Purandara. 7. Evambhūta: This viewpoint declares that a thing bears a particular
name only while it performs the action (kriyā) which entitles it to bear that name, not always.
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