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The General Conception of Knowledge
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not hold good. Eternity, according to Jainism, as has been stated before is not absence of change, but the change with continuity. A snake changes its positions from coil to straightness; but, it cannot be said as generated anew with every new position. Similarly, the soul, though changing its positions according to the body, is not produced anew.
According to Jainism corporeality (mūrtatva) does not depend on the size; but on the possession of corporeal qualities.
Moreover, if the soul is all-pervasive the system of particular soul in possession of particular knowledge, will collapse. It has been already discussed in the foregoing pages.
(iv) The fourth point of eternity of the soul is connected with the general problem of the Jaina conception of reality. It also has been already discussed.
Self consciousness
The fifth point of difference between the Nyāya and Jaina is related with the nature of consciousness. According to the Nyāya consciousness apprehends the object only. It depends on subsequent cognitions for self-illumination. We shall discuss this question in the section on the object of knowledge,
The M[māṁsā
Theory of the Self
The Mimāṁsā conception of the self depends upon the Vedic texts which speak of the sacrificer equipped with the sacrificial implements proceeding to heaven. The function of proceeding to heaven is not possible in the physical body; so there is some incorporeal entity which ensouls the budy and proceeds to heaven.2 The presence of such an entity is inferred from the phenomena of breathing, winking of eyes and the like;
1. Sāstradipikā p. 118 2. Ibid. p. 119
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