New Dimensions in Jaina Logic

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

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New Dimensions in Jaina Logic
the original object with the verbum (verbal object). The past and future modes are super-imposed on the object, and thus the pantoscopic, synthetic and analytic viewpoints identify the past and future modes with the present mode of the original object. The verbal viewpoint considers the present mode alone as real. In this way the qualified verbal usage is approved by the nayas for giving expression to the different modes of an object. By this process one can arrive at the meaning intended by the speaker through words by overcoming doubt, perversion (error) and uncertainty.21
Dialogue
Question 1. From the above discussion of the nature of nayas, it is obvious that the purport of one naya is not only different from that of the other nayas but it is definitely opposed to the latter. Under such circumstance which should be considered true between the two? If one of them is considered as true, then the other will evidently be untrue. Both of the two mutually opposed views cannot be accepted as true. Is truth also divisible on the basis of viewpoints?
Answer - A thing is a composite of the universal and the particular. The generic attribute in it is the universal, whereas the specific attribute is called the particular. A generic attribute is not absolutely different from the specific attribute and vice versa. A thing, therefore, is a natural composite of the generic and the specific attributes. The generic attribute is eternal, while the specific attributes arise and vanish every moment, each succeeding moment replacing the preceding one without break. Each preceding moment is the cause of the moment that succeeds it as its effect. The generic attribute is also the cause of that effect. The auxiliary conditions also enjoy causal efficiency. This is an objective estimate of the nature of a real. The entire range of human thinking or search for truth is based on the duality of universal and particular, identity and difference or substance and modes. The pantoscopic view point is the will or intention concerned with the universal and, therefore, it accepts the pre-existence of the effect in the cause (the Doctrine of Satkāryavāda of the Samkhya system). A believer in the generic attribute cannot think differently. But the specific attribute or ihe particular is as much real as the generic attribute or the universal. This leads us to the momentary viewpoint (rjusitra naya) which is the outcome of the speaker's' attitude based on the particular or the specific attribute, and this is the reason why it rejects such causality by asserting the non