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air, so cannot a Jiva involved in the samsara be said to be pure Brahman. This illustrates the effect of a one-sided absolutism of thought which ignores all other points of view; and its far-reaching consequences can be seen in the monistic speculations of certain philosophers who have based their system of metaphysics on the natural attribute of the soul, altogether ignoring the standpoint of evolution. These systems, unable to explain the different conditions of beings and things arising in the course of their evolution, have actually found themselves forced to describe the world as an illusion, pure and simple.
Syadvada an Intellectual Ahimsā
(2) Our second illustration is intended to emphasise the fact of confounding the different standpoints. Suppose we say; Here is a Jar of Iron; if we remove it iron-ness, it will cease to exist,' This is a perfectly true statement, as any body can see for himself. But if we now say; Here is a Jar of X; if we remove its x-ness, it must cease to exist.', the conclusion might be true in some cases, and not in others, for x may represent only such non-essential qualities or things as butter, or some living being's name. Obviously, a Jar containing butter would never cease to exist by the removal of its content, nor would one belonging to a person ever become a non-entity by changing hands; and yet it is perfectly permissible, in speech, to say a Jar of butter' and 'a Jar of John'. This one instance suffices to illustrate the nature of confusion, which is likely to result in philosophy by indiscriminately mixing up, or confounding, the results of research made from different points of-view.
(2)
There are seven principal standpoints, which are employed by people in their description of things. These are:
(1)
(3)
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Naigama (the non-distinguished) which describes things without distinguishing between their general and special properties.
Sangraha (the collective) which deals exclusively with the general qualities of the things.
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Vyavahara (the particular) is the standpoint of particularity. The difference between the Sangraha and the Vyavahāra naya lies
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