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Advaitir büt it is the supamation of units. It is the infinite compound of finite parts. To a mathematical mind this idea is familiar enough. Applying these observations to the question of the unity or multiplicity of souls we may say that both. Dvaitism and Advaitism are right from their respective standpoints, but they only express partial truth. It is the incomprehensible and presents the same dilemma to the theorist as the number' to the mathematician. The Absolute is neither the one nor the many just as the abstract number is neither one nor many, but only a sum. Similarly the Absolute when conceived as Existence is one, but many when thought of in reference to the forms through which it manifests itself. A recent work on Jainism puts the case fairly when it says :
Here someone might choose to urge an objection against this theory by observing that if Ātman can become Parmātman, then it means that the Jains believe not.in one God but in many. In answer to this it must be born in mind that the Jains are the followers not of Ékanta but of Anekanta. Their belief is not that God is absolutely one or many. According to Jain principles, from one point of view, God is one, but from another he is not only many but is infinite with reference to his Swabhäva or Swarupa (Omniscience and Perfect status ). He is one but as regards the Ātmans in which that perfect status has been manifested, He is infinite. In reality Jainism does not worship any particular individuality but that Perfect, Pure and Good status in which Ātman exists as the Allknowing, All-scient, All-powerful, All-happy and Vitarāga. In Jainism prominence is given not to the individuality, but to the status in which Ātman becomes Parmātman, and that status, whatever be the number of souls individually, is identi cally one and the same. (An Insight into Jainism, quoted in key of Knowledge ).
We have thus attempted to explain what Godhood or Hukti consists in. If it depends entirely on individual efforts
