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Jaina Logic
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which it is non-eternal are called nayas.
In this connection one point is noteworthy. We should always remember that by the term 'ātmā' (ʻsoul') what is primarily suggested is a substance while by the term 'ghata' ('pot') what is primarily suggested is a mode. So the term 'ātmā' ('soul') primarily generates the knowledge of an eternal element (tattva), while the term 'ghata' ('pot') primarily generates the knowledge of non-eternal object. As the soul is an original substance, it is certainly eternal. On the other hand, a pot is certainly noneternal because it is a mode of matter.
The soul is certainly different from body. This is clear and beyond any doubt. But we should remember that the soul exists pervasively in its body just as butter exists pervasively in curds. From this, it is obvious that it is not different from its body just as sweet-balls are different from the pot in which they are. This is the reason why it experiences pain as soon as any part of the body is hurt. On account of this very close relation that obtains between the two, the Jaina thinkers maintain that though the soul is really different from the body, it should not be considered to be absolutely different from the body. It is because if it is regarded as absolutely different from body, it would not experience pain when the body is hurt just as of the two utterly different bodies one cannot experience pain when the other is hurt. But, in fact, the soul does experience pain as soon as the body is hurt. So it is necessary to regard the soul as somehow identical with the body. In other words, though the soul and body are really different, the conjunction of the two is so close and solid that they could be regarded as somehow identical from the standpoint of this close and solid conjunction. In this situation, the standpoint from which the soul and body are regarded as different and the standpoint from which they are regarded as identical are called nayas.
The standpoint which concentrates on knowledge and shows its achievements is the standpoint of knowledge (jñānanaya). And the standpoint which concentrates on practice (activity) and shows its achievements is the standpoint of practice (kriyānaya). Both these standpoints are called nayas.
A word, sentence, scripture (or scientific work) and doctrine-all these which present the speaker's intention or standpoint can be called naya. The standpoints (nayas) deserve our respect as long as they do not transgress their limits. But they cease to deserve our respect as soon as they start contradicting one another. For example, we can describe the achieve
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