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Pradeśa's or infinitesimal parts in it wherein those Sams. kāra's are individually located. The part of the soul, contained in the body is but a very small part of it,--indeed, too small to contain the innumerable impressions of one's life. These philosophers held accordingly that a considerable number of Samskāra's must attach to the part of the soul outside the body. To have a recollection of the idea, the Saṁskāra of which is thus impressed upon the part of the soul which is outside the body, the Manas necessarily goes out of body and comes in contact with the Samskāra located outside the body. It is thus contended that often has the Manas to go out of the body to make recollection possible. The Naiyāyika's on the contrary, are opposed to the doctrine that the soul though all-pervasive bears impressions in individual Pradeśa's of it. As we have seen, they maintain that besides the fact of contact of Manas with the Ātmā, recollection is dependent on certain laws of association. The Nyāya thinkers point out that if Manas were to go out of the body, the latter would at once fall down, because the soul on account of its being out of contact with Manas then, would be devoid of the Dhāraka energy which keeps the body erect and fit. None can say of course that in order to have recollection of an idea, the body must drop down inert and disorganised. The holder of the other theory may contend that at the time of recollection, the body need not fall down; because Manas is possessed of extreme swiftness, so that it takes but imperceptibly short time in going out of the body, coming in contact with the Samskāra outside and then returning in the body; the falling of the body would be prevented by the in-coming Manas, generating fresh Dhāraka energy. Or, it may be supposed that the Manas, before it goes out of the body leaves sufficient amount of the Dhāraka energy which continues to hold up the body for the short time which is taken by it in going out of and returning to the body. The Naiyāyika's point out that recollection is not always effected in so short à time; it often takes a long time to remember a thing. It is neither possible for the body to
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