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nayas, is called Syadvada-śruta. It is the perfect knowledge of things taken from all possible standpoints. Thus a thing may be, may not be, both may or may not be, etc., according as we take it from one or other standpoint.
The soul (Jiva) is the knower, the illuminator of self and non-self, doer and enjoyer. It undergoes changes of condition and is selfconscious, being different from the earth, water, etc.
This system of pramāna and Naya, with which all of us are familiar and which serves to perform all practical functions, cannot be traced to its beginning or followed to its end.1
1 Adapted from S. C, Vidyabhuṣapa's A History of Indian Logic.
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