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Reals in the Jaina Metaphysics
these. Accordingly, there will be tautology, if, we say there is a garden in A and there is a tree in A. But in the case of the fourth Bhanga, its constitutive elements viz:-the first and the second Bhanga's are obliterated, --so that what we get in the fourth Bhanga is a new idea and nothing more. For this reason, it is possible to make combinations with this Bhanga, of the first, the second and the third. In sun-light, for instance, its constitutive rays have mingled up their colours beyond recognition, so that the sunlight is a new colour altogether with no other colour by its side; and it is always possible accordingly to exhibit the colours e.g. black, blue, green, red etc. in sunlight. It is thus that while combinations with the fourth Bhanga, of the first, the second and the third have yielded new results, the combinations of the first and the second Bhanga's with the third will yield nothing new and end in tautology.
THE SOUL OF EIGHT KINDS With reference to the eight attributes of the soul, it is said to be of eight modes. The eight kinds of the Karma also account for the eight modifications of the soul.
Eight NATURAL ATTRIBUTES IN A Soul
The eight natural attributes of the soul are as follows:(1) the soul has knowledge (Jñāna), (2) has the power of perception (Darśana), (3) it is possessed of power (Virya), (4) it has minuteness (Sūkṣmatva), (5) Inter-penetrability (Avagāhana) is another attribute of soul, (6) The soul is neither heavy nor light (Agurulaghutva), (7) Right Faith (Samyaktva) is an essential attribute of the Jiva, (8) It is also possessed of equanimity (Avyāvādha). Although, however, these are natural attributes of the soul, they can not be explicit in it because it has been perverted by the dirt of Karma since the beginningless time. These qualities become manifest in the Siddha (the perfected soul). It is
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