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A SOURCE-BOOK IN JAINA PHILOSOPHY
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secondary and while the differences are emphasised, identity is considered as secondary. This is the cardinal aspect of Naigamanaya. Akalarika says that when one considers identity (abheda) as primary, difference (bheda) is considered to be secondary. Similarly, while emphasising difference, identity is considered to be secondary. This is the main presumption of Naigamanaya. For instance, the object and its qualities are intimately related to each other. They cannot be considered as apart. Jiva has its attributes and happiness is one of its attributes. When we say jiva is happy, sometimes there is the primacy of the identity of jīva and happiness. The difference Letween the jīva and happiness is also emphasised, but happiness here becomes secondary. To comprehend both the aspects in their primary and secondary forms is the function of Naigamanaya. It may atso be noted that if the emphasis is given on oneness, then the diversity or manyness is secondary in its importance. Sometimes, identity gains primary importance and sometimes difference is emphasised upon.
There is a distinction between Naigamanaya and the synthetic comprehensive approach of looking at a thing which may be called sakalādesa. In the sakalādesa, all the attributes are considered equally important and it gives a synthetic approach. But in Naigananaya, prominence is given to substance sometimes, and at other times its attributes gain secondary importance. Particularity is looked at from the relative point of view and the distinctions and entity are emphasised with the relative prominence.
In the phenomenal approach to the understanding of the nature of a thing, naigamanaya gives importance to a relative appreciation of generality and particularity. The generality is a unifying characteristic while particularity presents the differentia. For instance, if a hundred wrist watches were considered to be wrist watches, in this the generalty is primary. But if each wrist watch is taken by individuals recognising it as his own, here particularity or its differentia or the special characteristics of the object as an individual object is emphasised. Thus both the aspects are present. The emphasis is mental and it depends upon the point of view that we take at a particular time.
1. Laghīyastraya 2, 5, 39
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