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festation of the quality or capacity (or power) of Soul. Even though the fundamental capacity or inherent quality remains the same in its basic form, still there takes place less or more degrees of purity and impurity (śuddhi and aśuddhi) in it as a result of effort (puru şārtha). It becomes of the nature of permanence-in-change of the capacity.40
It is revealed in the Vyākhyāprajñapti that the soul of an elephant and that of an insect (kunthu) are equal and same in respect of Soul-substance, although their bodies are different in size and extent.1 Soul pervades the body in which it exists, e. g. the whole bodies of tortoises, allegators, cows, men, buffaloes, etc., and even their inner parts cut into pieces are pervaded by the pradeśas (units) of their respective souls.4 2 “Souls are existent in every iota of space beginning with one or more countless fractions of it up to the whole universe, i. e. if space is divided into countless points, the size of a soul can be so small as to occupy one or more of these points of space and in special cases the size of a single soul can fill the whole universe."43 la the Universe there is no such a place where there is no existence of souls having fine or gross bodies. 44 This view of Jaina philosophy on the nature of Soul has been severely criticised by Acārya Sankara with the following arguments that if a soul is equal in extent to its body, it is impossible that the same soul can enter into the bodies of a fly and an elephant.45 In fact, there is controversy amongst the philosophers regarding the precise part of the body which should be assigned as the seat of the Soul. Some think it is located in the heart; according to others, it is located in the head or in some specific brain centre. If this view is accepted, it is difficult to think how one could feel the bodily affections as its own. Since body grows from a microscopical size in the mother's womb to its full proportions to reincarnate into a new seed, it follows that the size of the soul cannot remain fixed.
In the multitude of souls ( jīvarāśi) the inherent capacity of soul is accepted as one (equal); nevertheless, the manifestation of each one is not as such. It is conditional upon the strength of its efforts (puruṣārtha) and other causes. This problem is dealt with in a round about way in the Vyākhyāprajñapti in this manner that there are stated to be eight aspects of Soul, namely dravyātmā (soul as substance), kaṣāyātmā (soul having passion), yogātmā (soul having activity), upayogātmā (soul endowed with consciousness), jñānātma (soul endowed with knowledge), darśanātmā (soul endowed with self-awareness), cāritrātmā (soul existing in conduct), and vīryātmā (soul endowed with energy).16 It means that the basic capacity of Soul is one, namely consciousness, but it manifests itself in and through these stages. Soul is neither heavy nor light in regard to the weight of the material substance which maintains a specific gravity.4? It is imperishable, immortal and impenetrable; none can cause pain or destruction to it nor can cut its inner points (units) by touching it with hand or cutting it with a sharp weapon or burning it with fire; no weapon can enter into it. +8 The same views in regard to its imperishability, immortality and impenetrability are embodied in the Srimad Bhagavadgitā in this way: "The soul is never born nor
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