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I. 54 )
CHAPTER I
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-as regards the purity of the soul, it holds that it is both pure and impure ; as regards its size, it holds that it is both -- all-pervading and limited ; as regards number, it holds tbat the soul is ons as well as many. All such comprehensive thoughts and statements come within the pale of philosophy.
All such comprehensive statements and thoughts have a place in Jaina philosophy only if they lead to truth. It wants to accommodate liberally all such statements. But those statements which appear to be comprehensive or absolute, come in conflict with the right view of Jaina philosophy, are not accepted. For instance such absolute statements as this that the soul is nothing but eternal, or that the soul is nothing but ephemeral or again statements based upon false view such as this that the soul, in its own nature, is corporeal and incorporeal, from the point of view of the nature of others or that the soul is impure by its very nature but pure from the standpoint of the nature of others, are unacceptable to Jaina philosophy even though such statements have an appearance of mutual connection. 53.
The follwing verse tells us that even in Jaina view mentioned there is a place for exception :
पुरिसज्जायं तु पडुञ्च जाणो पण्णवेज अएणयरं । परिकम्मणाणिमित्तं दाएहि सो विसेसं पि ॥५४॥
A wise speaker sometimes places before his audience even one of the two Nayas
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