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43. ] Nyāya-Kusumānjali
The acquirer of knowledge ( Pramatri ) is the soul. This soul is capable of illumining itself as well as other objects, is the agent ( doer of actions ), is the enjoyer, has its existence established by selfrealisation, is separate in every body, possesses the magnitude of its own body ( i.e., pervades the body alone ), wears a material garb in the form of Karmans), is of the nature of knowledge and undergoes modifications. Such is the description of the soul, oh Divine Being 1 given in thy Siddhanta. ( 20 )
Notes:-In this verse the author lays down the fundamental characteristics of the soul which incidentally serve to deny the opposite views of other systems of philosophy. The soul is recognised, as against the Charvaka view, which recognises no proof but sense-perception. The Nyaya system recognises the difference between a quality and the possessor of a quality; but in this verse by maintaining that the soul consists of the quality Upayoga which is made up of Jnana and Dars'ana, that theory of Nyaya is exploded. By saying that the soul is an agent, the Sankhya theory that considers Purusha as indifferent is denied. By saying that the soul pervades the body only, there is drawn a distinction between the Jaina view and that of other systems of philosophy such as the Nyaya, the Mimamsa and the Sankhya. That the soul enjoys the fruits of Karman distinguishes Jainism from Buddhismı. By saying that the soul is different in different bodies, the belief of the Advaitavadins that there is only one soul pervading the universe is
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