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ન્યાકુસુમાંજલિ.
[ama denied. That the soul undergoes modifications serves to distinguish Jainism from the Nyaya and the Sankhya systems of philosophy. By saying that the soul wears a material garb, that is to say, by considering Karman as matter, the Jaina view is distinguished from that of the Naiyayikas and the Vais'eshikas who consider Karman ( Dharma and Adharma ) as an attribute of the soul, from that of the Bauddhas who call Karman Vasana and from that of the Brahmavadins, who advocate the theory of Avidya. The doctrine of Jainism that the soul has a tendency of going upwards distinguishes it from all other systems of philosophy.
The soul does not require the help of anything else in knowing itself; for, otherwise if the soul does not know its own existence, no one else can impart that knowledge to it since instruction from without can never take the place of the feeling of consciousness of one's own presence which is implied in self-knowledge.
If the soul is not considered as the agent, i. e., the door of actions and enjoyer of the fruits of these actions, we should fall into the error of exempting the soul from all responsibilities for its actions and thus at one stroke uproot all ethical distinctions and put a full stop to discriminate actions.
We have already seen how unténable it is to believe that the soul porvades the universe and that it is absolutely immutable. We have further proved that Karman is matter and not an attribute. Karman
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