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Indrabhūti had argued that for inference, the lingin (probandum) should have been observed previously as being always in association with the linga (probans). But if these two have not been observed previously as concomitant, the lingin cannot be inferred from the linga e.g., hare's horn (horn is not seen to be associated with the hare). The jiva too has not been known previously as concomitant with any mark (linga), and hence it is not possible to infer the existence of the soul. Mahavira now says that it is not always necessary that the lingin should have been cognised previously as concomitant with the linga. A spirit is generally never observed previously making all sorts of gestures and yet from certain gestures like laughing, singing, weeping and other bodily gestures we infer the existence of a spirit in a body. (1565–1566)
Mahāvīra puts forth other inferences also to prove the existence of the soul.
(1) The maker of the body exists because it has a definite shape which has a beginning, like the jar. What does not have a maker, does not also have a definite shape with a beginning, e.g. the modifications of clouds. And jīva is this maker of the body. The Gathā does not specifically mention that the shape must have a beginning. But in that case the reason would become inconclusive, since the mountain Meru, for instance, has a definite shape, but no maker or creator. If* we add the epithet 'which has a beginning' to 'shape', the inference becomes valid for the shape of Meru is beginningless.
(2) The manipulator of the senses exists, because they are instruments, as the potter is the manipulator of the wheel, staff, etc.; what is not controlled or manipulated is not also an instrument, e.g. ether. Jīva is this manipulator of the sense-organs.
(3) The agent of grasping (or grasper) exists, because there is the relation of the instrument of grasping and the thing grasped between the senses and their objects, as the blacksmith is the grasper in the case of the pair of tongs (the instrument of grasping) and pieces of iron (which are grasped). The jiva is this grasper. Where there is no grasper, the relation of the
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