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Nyāyāvatāra: 31, 32.
declared as indescribable, we say “it is not, and also indescribable”. When a thing is to be established and denied as well as declared indescribable at the same time, we say “it is and it is not, and also indescribable”. Syād, which signifies “may be”, denotes all these seven possibilities, that is, a thing may be looked at from one of the above seven points of view, there being no eighth alternative.
प्रमाता स्वान्यनिर्भासी कर्ता भोक्ता विवृत्तिमान् । Farac treifach uita: FATHERICHT: 1139 11
31. The spirit (soul or jīva) is the knower, doer and enjoyer, illumines self and others, undergoes changes of condition, is realised only in self-consciousness, and is different from the earth, etc.
The soul (ātman or jīva) has knowledge, and so is different from knowledge itself. As an enjoyer and doer, the soul in the Jaina philosophy is different from that of the Sāmkhya philosophy. The soul by the Jainas is described as undergoing changes of condition. In this respect, it is different from that of the Nyāya and Vaiseșika philosophy.
प्रमाणादिव्यवस्थेयमनादिनिधनात्मिका । सर्वसंव्यवहर्तृणां प्रसिद्धापि प्रकीर्तित ॥ ३२ ॥
कृतिरियं श्रीसितपट्टसिद्धसेनदिवाकरस्य ॥ 32. This system of pramāņa, etc., is beginningless and endless; though familiar to all persons in every day practice, it is yet explained here.
This shows that the world, as conceived by the Jainas, is eternal.
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