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Jaina Logic
339
others. This shows that each horse possesses differentiating traits or particular characteristics. Thus everything is possessed of two natures, viz., general and particular. These two natures are interdependent. One can never be found without the other. As the general and the particular are never found without each other, it can be concluded that a thing is of both the general and the particular natures. To understand each and every thing thus as possessed of both the natures, viz., general and particular is the result of the application of the method of syādvāda. Here syādvāda synthesises the two viewpoints, viz., one of generality and the other of particularity.
Really speaking, according to the Jainas, there are two kinds of universal (generality), one is called urdhvatā-sāmānya and the other tiryak-sāmānya. The universal which causes the cognition of identity in different individuals is called tiryak-sāmānya. As for example, horseness which causes the cognition of identity, viz., 'this is a horse', 'this is a horse' with reference to different horses is an instance of tiryak-sāmānya. This horseness is the general nature of all individual horses. By urdhvatā-sāmānya, the Jaina thinkers mean the permanent substance that persists through the past, present and future modifications. As for example, gold that persists through the different forms of golden ornaments like bracelet, ear-rings, bangles, etc., is an instance of urdhvatā-samanya. Similarly, the persistent individuality which remains the same in spite of its assuming different states of boyhood, youth, adulthood, etc., and causes recognition of the form 'this is the same individual' is another instance of urdhvatā-sāmānya.
Particular or specific characteristics (višeșa) are of two types, viz., quality (guna) and mode (paryāya). In other words, particular characteristics are found in the form of either quality or mode.
No material thing is without physical qualities (colour, odour, taste and touch). Thus physical qualities always exist in a material substance (drarya), they are co-extensive (sahabhāvī) with it. Though generally colour does
s exist in matter, all the colours, viz., blue, yellow, etc., do not always exist in it, nor does a particular colour (say, blue) always exist in it. Modes or transformations of colour, viz., blue, yellow, etc., go on changing. Of the so many modes of colour, no two modes can co-exist. They exist in a material substance one after another (kramabhāvī). So, quality is regarded as co-extensive with its substratum (substance), while mode is regarded as not co-extensive with its substratum, i.e., as successive or changing (kramabhāvi). Thus quality is different from mode. Quality is
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