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THE JAINA GAZETTE
undoubtedly an effect. But what is the meaning of an Effect? A substance is an effect which assumes a new form by giving up the old. The effect-hood of the soul consists in its undergoing varied modifications. Viewed from this point, the soul appears to be impermanent in some sense. It, however, continues to be substantially unchanged, although it undergoes constant modifications. For this reason, the soul is undivided and eternal and a homo-geneous whole,-although looked through its modifications it has parts (i.e., varied modes) and is an effect.
Another objection of the Naiyayikas to the Jaina doctrine that the soul is of the same extent as the Body is that in that case, the soul becomes a substance having a form (Murta); now, if the soul have a form, it cannot enter into the Body; for how can a thing having form enter into another having form? The Jaina theory, contends the Nyaya thinker,- thus leads to the position that the Body is devoid of the soul. Secondly, if the soul is of the same extent as the Body, how can the Jiva of a child-Body assume the bigger form of adult-Body in future? If it be said that when the soul assumes the bigger form of the adult-Body, it leaves aside the smaller form of the child-Body.— then you must admit that the soul is non-eternal like the Body. If, on the contrary, it be contended that in assuming the bigger form, the soul does not leave aside the smaller form of the childBody, it must be said that something impossible happens; for, how can another form be taken without giving up the existing form? The last argument of the Naiyayikas is that if you say that the soul is of the form of the Body, you must admit that the soul is cut in parts when the Body is cut.
In reply to the above criticism, the Jaina philosophers ask: What is meant by the soul, having a form? If you mean that the soul does not permeate all the things of the world but is confined within one single body, you thereby support the Jaina theory. But if you mean that the soul has a visible shape etc. the Jainas object to the contention. If the soul be not allpermeating i.c., be of the same extent as the Body, it need not have a visible shape etc. Mind, for example, is not allpermeating; but it is not a thing, having a visible shape, on Shree Sudharmaswami Gyanbhandar-Umara, Surat
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