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À SOURCE-BOOK IN JAINA PHILOSOPHY
Thus we find that Naya saptabhangi gives prominence to the differentiation of predicational aspect, while Pramāna saptabhangi gives emphasis on the non-difference (abheda) of the predicational form, as it is synthetic in nature.
Every object is a synthesis of attributes and their modes. The relation between attributes and modes is one of the combination of non-difference and difference. When we study the object with reference to the different aspects of pramāna, we look at the object in a comprehensive way, and the predications of pramāna give the picture of the object in a synoptic way by emphasising the different aspects as a coherent whole. The differentiation is secondary. But in the sevenfold predications of naya, the emphasis is on presenting one aspect of an object from a particular point of view and the predications analyse the different aspects of an object. It does not give a synthetic picture. It is concerned with the analytic function of the predicational forms regarding the nature of object. In Naya saptabhangi, the nature of the object is analysed from different points of view with reference to its modes in different aspects of time, drayya etc. Therefore, the function of differentiation(Bhedopacāra pramāņa) is sakalādesa (comprehensive) and coherent, while Naya is vikalādesa (partial) and analytic.
| VYAPYA AND VYAPAKA BHAVA (PERVADED AND 13 PERVADING CHARACTERISTICS)
The relation between the Syādvāda and saptabhangi is of thə relation of pervasive and pervading characteristics. Syadvāda is pervasive while saptabhangi is pervading. Syādvāda, when expressed in definite predicational forms, becomes Saptabhangi. But Saptabhangi may be considered to be a form of Syādvāda or it may not be. Naya is not to be identified with Syādvāda, but it has the characteristics of expressing itself in the forms of Saptabhangi. This is to be found as a characteristic in the Naya and the Syādvāda doctrines.
NO INFINITE PREDICATIONS (ANANTABANGY)
We have seen that the nature of a thing is complex and it has infinite attributes. Therefore, a question has been asked that if the
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Tattvārtha ślokavārtika 1, 6, 54.
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