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are both essentially unconscious; yet, how is it that consciousness becomes 'intimately' connected, with the former and never with the latter? This rather proves that consciousness forms the nature of the Soul. The Nyaya thinkers here point out that the Soul is possessed of 'Soul-hood'; this 'Soul-hood' is established by the fact of Self-consciousness, the consciousness of the 'I'. It is because the Soul is possessed of this 'Soul-hood' that consciousness becomes 'intimately' attached to it. The sky has no 'Soul-hood' and therefore consciousness cannot be attached to it. In answer to this contention of the Naiyāyika's, the Jaina's point out that according to the Nyāya thinkers themselves, the 'Soul-hood' being a genus, it is but 'intimately' related to the Soul. The Nyaya position thus involves the fallacy of 'Anyonya-samśraya' or mutual dependence. It is in this way. It is because 'Soul-hood' is perceived in the Soul that it concludes that 'Soul-hood' and not 'sky-hood' is intimately connected with the Soul; and it is because 'skyhood' is perceived in the Sky that 'sky-hood' and not 'Soulhood' is said to be 'intimately' related to the sky. Hence the 'intimate' connection of a genus with its individuals, is determined by our perception. On the other hand this perception is accounted for by the Naiyayika's by a reference to the 'Intimate' relationship itself. In other words, it is said that we perceive 'Soul-hood' and not 'Sky-hood' in the Soul because 'Soul-hood' is 'intimately' related to the Soul and that we perceive 'Sky-hood' and not 'Soulhood' in the Sky because 'Sky-hood' is 'intimately' related to the Sky. The Jaina's argue that the perception of 'Soulhood' in the Soul proves that consciousness pertains to the very essence of the Soul. It is impossible to satisfactorily account for such perception without identifying to some extent consciousness with the soul. The Nyaya thinkers urge that it is the common experience of all people that consciousness is but 'intimately' related to the Soul. The answer of the Jaina's to this is that if the common experience of all people is to be relied on as a source of valid knowledge, then it is proved that consciousness is inherent in the nature
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