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The General Conception of Knowledge
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would covet for that position. Moreover, it wipes out the difference between intelligent and non-intelligent realities. According to Jainism the state of sleep also is not absolutely without knowledge. If the person in sound sleep, the Jaina argues, cannot receive any impression; is without the power of sensation or cognition, he cannot be awakened by shouting or even pouring water; because, he cannot feel the sensation of anything. He can wake up only when the slumber disappears by itself and the contact of mind with the soul is re-established.
Dimension of the Self
The fourth difference between the two systems is regarding the dimension of the soul. The Nyaya advances the following reasons to support his view :
(i) The merits or demerits (adṛsta) of a person serve as the causes of the objects, which are going to affect his life. Thus, the merits of Devadatta function as a cause in the birth of his would be wife. The causation is not possible unless the cause is present, where the effect is produced. It implies that the merits of Devadatta must be present at the spot where his would-bewife takes birth. The merits are qualities and they cannot stay without the substance. It implies the presence of Devadatta's soul also at the spot of his merits i.e. the place of the birth of his would-be-wife. The presence of Devadatta in the distance place where his wife takes birth is impossible if he is confined to his body. This causation can be explained only by admitting the soul as all-pervading.
(ii) According to the Nyaya the first motion in atoms, upward flames of the fire, oblique motion of the air and such other motions are caused by the adrsta of animals. It implies the presence of adṛsta and consequently that of the soul, whereever that function occurs.
(iii) The soul attracts the atoms; which are the constituents of the body to be occupied by it. Without admitting the soul as all-pervading it cannot attract them from far and wide.
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