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Epistemology of Jainas
The Nyaya advances the following arguments against the Jaina theory of intermediate dimensions :
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(1) If the soul is co-extensive with the body it must have parts and thus will lose its eternity.
(2) It will become murta and cannot enter into the body, because mutual obstruction is the nature of murtas. According to Jainism a murta means possession of corporeal qualities of colour, taste, smell and touch. According to Nyāya it means the possession of lesser magnitude, other than the supreme one.
(3) When the soul of a child transforms into the size of a youth, it has to leave its former position and adopt the new one. This strikes at the very root of the eternity of the soul.
The Jaina Criticism of the theory of all-pervasiveness
The Jaina advances the following arguments against allpervasiveness of the self.
(i) All the special qualities of soul are found in body only. The feelings of pleasure, pain etc. do not cross the physical boundaries. This is a clear proof, that the soul does not exist beyond it. One cannot postulate a thing where its qualities do not exist.
(ii) The ethical reasons advanced by the Nyaya do not stand in the present case. Firstly, the Jainas do not admit adṛṣṭa as a quality of the soul. It is a material substance which sticks to the soul. Secondly, the Jainas do not admit co-presence of the cause and effect as an essential condition of the law of causation. An event, which has passed long ago, generates its memory. The Law of causation depends upon the capability (yogyata) of an entity to produce a particular effect. All other conditions are non-essential.
(iii) The Nyaya objection that the soul will become perishable if its dimension changes according to the body, also does
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