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Reals in the Jaina Metaphysics
that the atomic character of the Manas explained also the non-simultaneity of our ideas. The Sāmkhya thinkers held that Manas is the repository of the traces of our decaying percepts. But according to the Naiyāyika's it is the knowing self that has the traces (Saṁskāra) of our sense impressions. These traces of previous percepts make recollection (Smộti) possible. But why are not all our ideas (traces of previous percepts) revived simultaneously? Some thinkers pointed out that different impressions were located in different parts (Pradeśa's) of the soul and as it is impossible for the atomic Manas to be in contact with all these Pradeśa's all at once, the ideas must emerge one after the other. This theory is criticised by the Nyāya thinkers. At the outset, they point out that supposing there are Pradeśa's or parts in a soul, it is unreasonable to hold that one such Pradeśa bears or preserves the trace of one senseimpression only. For practical purposes of a limited life, the soul which is essentially all-pervasive is to be supposed to be of the extent of the body only. But this dimension of the soul is obviously too small to hold the traces of impressions of all the perceptions which one has in his life. One Pradeśa of the soul must acccordingly be held to bear more than one, nay, numerous traces of impressions,--so that when Manas comes to touch one particular Pradeśa of the soul, not one but numerous ideas are to be revived. This shows that the theory that only one idea is revived because the atomic Manas comes in contact with an atomic part of the soul is obviously inadequate. The revival of an idea is no doubt due to the Manas coming in contact with the soul, but the Naiyāyika points out that besides the fact of Manas coming in contact with the soul, there are other factors regulating the revival of ideas. These additional factors determine that not all ideas can be revived pellmell all at once but that only one idea can come after another and that, only when they are related in one or more of the following ways. This doctrine of the Nyāya philosophy is extremely interesting in as much as in it we have the indications of a thorough grasp by ancient Indians of the
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