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A SOURCE-BOOK IN JAINA PHILOSOPHY
related to each other and though expressing the affirmation and negation as predications. However, the real nature of the categories cannot be expressed in language. It is avaktavya'. In this way, the fundamental predications of the Jaina theory of Saptabhangi have been implied in the systems of philosophy like the Advaitavedānta, the Buddhists and the Vaiseşika.
PRAMĀŅA SAPTABHANGI
Pramāņa saptabhangi can be interpreted as the dialectic of the seven-fold predications with referene to the valid source of knowledge. It is comprehensive and all-covering, and it is called 'sakalādeśa.' While a predication from a particular naya (poit of view) is the predication from a particular point, because it does not give a comprehensive presentation of reality from all aspects. Therefore, it is called 'vikalādeśa' (partial presentation). The seven-fold predications from the saptabhangi are comprehensive gif they are exhaustive & cover the different points of view. If the partial presentation is there, it is called 'nayavakya'. The comprehensive presentation is called pramāṇavākya.
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Every thing is complex in its nature and is characterised by infinite attributes. To give a comprehensive picture of the nature of a thing in all its aspects, it would require to present the predications in an infinite number of ways. But such infinite number of predications is neither possible nor practicable. It would require infinite time but life is short and it does not permit us in the short span of time to present the entire nature of an object. Therefore, it is necessary to use Significant words pregnant with comprehenesive meaning. This is possible by the comprehensive presentation of the nature of the object in a language which uses the valid sources of knowledge. The synthetic view of presentation (abheda upacara) is necessary for the comprehensive predication of reality. The synthetic and non-synthetic and non-dual presentation implies the diversity of expression also in giving the diverse nature of the object. This is 'pramāṇa saptabhangī.' A question arises--what is the nature of 'abheda vṛtti' (the approach of unity) & non-duality? What do we mean by the presentation, specially when there is abundant diversity in the things of the world? We can ask what is the basis of the oneness the comprehen
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