________________
The Soul and Consciousness :: 99
between a substance and its attributes. The category of samavāya cannot unite them unless they in themselves are possessed of a capacity for unity. Moreover the category of samavāya itself is said to be distinct from both the categories of substance and attributes. Hence before effecting the unity of the substance and the attributes, it must be somehow united with them. If some other samavāya is required to connect it with other categories, then there will be an infinite regress. If the category of samavāya gets united with other categories by virtue of its own capacity, then the other categories may also be supposed to possess such a capacity. Vidyānanda points out: "If the soul is held to be conscious by its connection with consciousness, then why should substances like ākāśa (space) be not held to be conscious because of the presence of samavāya.”l Actually speaking to account for the inherence of consciousness in the soul, something must be supposed in the soul itself; or the inherence of consciousness in other categories must be held valid. Secondly, if consciousness is distinct from the soul and requires the category of samavāya for its union with the soul, then it can be easily inferred that the soul in the Nyāya philosophy is really a featureless substance. We need not repeat the defects of such a position, as they have been pointed out while dealing with the conception of featureless reality:
Consciousness and Upayoga
The Jaina writers are unanimous in giving consciousness and upayoga as the differentia of the jiva. “The identity of the jīva is constituted of consciousness”, says the author of the Pañcādhyāyī.? Umāsvāti gives upayoga as the defining characteristic of the jiva.3 Kundakunda mentions consciousness and Upayoga as the constituents of the soul.4 1. Vidyānandin: Tattvārtha-sloka-vārtika, verse 188, p. 40 2. Rājamalla: Pañcădhyāvill, verse 192 3. Umāsvāti: Tattvārthasūtra, 2.8 4. Kundakunda: Pravacanasāra, verse 35
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
