New Dimensions in Jaina Logic

Author(s): Mahaprajna Acharya, Nathmal Tatia
Publisher: Today and Tommorrow Printers and Publishers

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Doctrine of Nayas
equipment. The synthetic attitude is an outcome of this doctrine of nayas (ways of approach and observation). There is, therefore, no room for the misconception that the doctrine of nayas is an eclectic outcome of the different systems of philosophy.
Pantoscopic Viewpoint (Naigama naya)
A substance is possessed of an infinite number of attributes, but it does not possess all kinds of attributes. Thus a soul has an infinite number of attributes, just like a non-soul (i.e. substance other than soul). There is absolute non-existence (atyantabhava) between a soul and a non-soul mutually, that is, a soul can never become a non-soul and a non-soul can never become a soul. The reason for such absolute non-existence is their own specific natures. A soul is possessed of the specific attribute of consciousness which is absolutely non-existent in a non-soul. The category of a non-soul comprises five substances
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(1) Dharmastikāya which has the attribute of being the medium of motion.
(2) Adharmastikāya which has the attribute of being the medium of rest.
(3) Akāśāstikaya which provides accommodation.
(4) Matter which has the attributes of colour, odour, taste and touch.
(5) Time which has the attribute of duration.
The above specific attributes of the non-soul are absolutely non-existent in the soul. These specific attributes constitute the dividing line, between the soul and the non-soul. On the basis of the generic attributes, it is, however, possible to establish unity between the soul and the non-soul and their absolute difference can also be asserted on the basis of specific attributes as noted above. A substance has a character of its own. Its substancehood is not dependent upon external relations and spacio-temporal determinations. Each substance has its own basic nature, its own specific particularity. It acquires fresh attributes from various relationships, and determinations, but such attributes are not the defining characteristics of it.
A substance possesses attributes and, therefore, it is called the substratum (dharmi) of those attributes. The attributes are twofold -qualities and modes. The qualities coexist with the substance while the modes occur in succession. Consciousness is a co-existing attribute of a soul, while pleasure, pain, happiness, sorrow etc. are