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IT. 37-42 ]
CHAPTER II
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paryaya just as Raja (in the above example) is a viseșa and nothing more.
?
(42) We cannot make this one-sided statement that the eternal soul is soul and nothing else, that is to say, it is in a general form and none else. Because a soul embodied in a man's frame is treated as different from a soul embodied in a god's frame.
Some, in order to prove the statement 'Soul is Absolute knowledge' as inconsistent, argue that Soul being a substance is beginningless and endless while Absolute knowledge has a beginning and no end. There being so much essential difference between them two, how can soul be called Absolute knowledge ? Is not this a difference of the type of a difference that exists between a substance and a modificatory change?
Moreover, between them there is also a difference of characteristics. Kevala-paryaya is due to Karmic annihilation while Jiva has a transformatory character. There fore it follows that soul and knowledge which is its modificatory change are totally different from one another.
While refuting this one-sided view the writer says that such a refutation has already been made in verse 12. Chapt. 1. Still for further illucidation, he gives an example wherein is shown a concommittance between middle term and major term.
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