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between them, how would it be possible that they should mutually enter into a relation of identity (tádá tma sambandha) which is defined to be the state Bandha ?
True, reply the Jains. The Cogitative substance going by the names of soul, self &c., is the subject (Bhoktá, karta) and the Noncogitative substance or non-soul, not-self, is the object (Bhogya-drishya). And they being radically opposed to each other, it is impossible indeed to demonstrate the fusion not only of the subject and the object, having for their respective spheres the connotations of I or the Ego and 'Tu' or the Non-Ego but of their respective attributes as well into a kind of mutual self-sameness with each other respectively as we find in the phenomena of life and thought. But the fact of there being such a fusion cannot be denied ; and it is from this fusion that there originates the tendency in our ordinary parlance to say-/ am iean, this is mine and the like-a procedure of speech having for its basis a fusion due to mithyatva-subreption in the main with respect to subject and object and their respective attributes.
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