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(ii) Vikaladesa-svabhava. The former view is the standpoint of the Pramana and is based on a synthetic conception of A. The latter consists in an analytic conception of A and is the position of Naya. Accord ing to the former position, the Judgment A is B implies that A is to be taken here as a unitary totality of its modes, B, C, D and E and that the modes C, D and E are related to A in the same manner as B. According to the latter position, on the contrary our attention is to be principally directed to the nature of B in the Judgment A is.B and A is to be considered in light of B only; here C, D and E cannot be regarded as attributes of A in the same way and with the same significance as B is an attribute of it. It thus appears that Pramana and Naya are complementary to each other, each beginning where the other ends and each being supplemented by the other.
The Naya studies the Visesha or the aspect of particularity. The Viseshas, however, have been divided into two broad classes, the Guna and the Paryaya by the Jainas. "The Guna," says Vadi-deva,
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is a quality which is connatural (with a thing) eg., · the actuality of Knowledge, the potentiality of Knowledge etc., etc., are the Gunas in the Soul." This description of the Guna is accepted by the Vaiseshika philosophers also, according to whom, "Qualities abide
