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22 Jainism from the view point of Vedāntic Acāryas means, it becomes subject to change. Whatever is changing, is subject to destruction. So, the Jiva will become non-eternal, like a body (7 a ajaj Hidual fe Grae4164, तस्यावयवानां गजशरीरे उपचयः सूक्ष्मशरीरे अपचयश्चेत्येवं पर्यायादविरोध sfat i pa: ? "falorfaz21: \” faolufcala HFTO i afa 4a4d 311641 Arayaafé Telfcafert PICTANT PITT I V.K., II.II.35).
Intended meaning of Nimbārka is that, in case a body loses some of its parts or in case it gets deformed, it will result in a damage to the soul also, because, the soul is co-terminus with the body. Just as the body is subject to birth and death and various modifications (vikāra), the soul also will be subject to these alternations and may share many deformities along with the bodily alternations and may share many deformities along with the bodily substance (pudgala).
Again, the Jainas hold that the size of the soul at the time of release is permanent (nitya). It is little less than size of the body which it occupies. If we accept the constancy of the final size of the soul, then there must be the eternality (nityatva) of the initial and intervening size of the soul on account of the non-distinction (avisesa), everywhere (37pte Are Ferraga अङ्गीकृत्यादिमध्ययोरपि नित्यत्वमस्तीति चेत्तर्हि सर्वत्राविशेषः स्याद्विनष्टो defimara: 1 V.P.S., II. II.36).
What is the dimension of the soul in the state of liberation is the natural dimension of the soul and permanent, because, no more taking of body afterwards. In other words when liberation is attained, the possibility
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