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tilheye Nyāya-Kusumānjali complete as well as the true idea about it. This is the work of Syadvada. It asks us to guard from making one-sided statements and regarding them as absolutely true. For instance, it is not correct to say that a substance exists from all stand-points. The statement is true so far as the substance is thought over with reference to its own Dravya, Kshetra, Kala, and Bhava. Similarly one cannot say that a subs. tance is only eternal or non-eternal. For, if we examine it from the stand-point of the substance of which it is made, it is eternal but if we take into account its form, etc., it may be said to be noneternal; for, its form, etc., may be changed. According to Syadvada every object has more than one attribute. Moreover, it will be a folly to consider that a substance has only generic or specific properties. Further, it should be borne in mind that the distinction between Samanya and Vis'esha is true only in à relative way; for, what is Vis'esha from one point is Samanya from another and viceversa. It is Syadvada that says that every object has both the generic and specific properties. We shall illustrate Syadvada, the fundamental doctrine of Jaina logic by considering that five elements— Kala, Svabhava, Niyati, Karman and Udyama are necessary for the achievement of an object.
Kala or time.
. Kala plays an important part in the accomplishment of an object. For, it is not possible that as soon as we sow the seed of a mango, we can get
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