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emancipated, isolated) purusa (soul) being completely devoid of citta could not have omniscience in that state of kaivalya.21 In Jainism all knowledges except omniscience are contingent upon soul's association with Matter whereas in the Sānkhya all knowledges without exception (i.e. including even omniscience) are contingent upon its association with Matter.
5. The Sānkhyas believe that in the process of perceptual cognition senseorgans get transformed into the form of their proper objects as soon as they come in their contact. After that mind operates upon that form presented by the senseorgan and finally there arises a determinate form of that object in the material intellect, e.g. this is a pot'.22 Thus the Sārkhya accepts formal transformation of the sense-organ and the material intellect. The Jainas maintain that there are four stages of the process of perceptual cognition, viz. avagraha, īhā, avāya, dhăranā.23 The Sānkhya describes as to what happens to the concerned instruments at the concerned stages, whereas the Jaina philosophy simply describes the development of the cognition itself. The Jainas do not say specifically as to whether or not the mind assumes the form of the object. But it is noteworthy in this connection that Jainas have recognised material manas which gets transformed into the form of the object thought of. This becomes clear from their description of manahparyāyajñāna.24
6. According to the Sārkhyas, soul is all-pervading25 whereas according to the Jainas its size is finite and variable, being always co-extensive with the body which it occupies from time to time.26 Let us take note of the fact that what the Jaina theoreticians say logically applies to the mundane souls because the emancipated ones have no body at all. The body, the limiting condition being absent, "the soul should pervade the entire loka. But the Jainas do not accept this." They content that the size of the liberated soul is almost equal to the size of the body which it ocupied in its last birth.27 It is noteworthy that the Yoga, a philosophical system supplementary to the Sārkhya, maintains that citta is samkocavikāśīla; that is, according to the Yoga, citta assumes the size of the body which it occupics.28
7. Both the Jaina and Sārkhya philosophies believe in the plurality of souls.29 This plurality is not unreal like the plurality of many reflections of one thing. It is natural and real. Hence it is found even in the state of liberation.30 The doctrine of Karma is not compatible with the theory of One Soul. Even the Buddhists who believe in the theory of Karma maintain the plurality of cittasantānas. 96 V INNUNN IN 571 Stat 109
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