is not the
opposite; you certainly talk more like a drunken or insane man than like
a sober, trustworthy person.--If you further maintain that the heavenly
world and final release exist or do not exist and are eternal or
non-eternal, the absence of all determinate knowledge which is implied
in such statements will result in nobody's acting for the purpose of
gaining the heavenly world and final release. And, moreover, it follows
from your doctrine that soul, non-soul, and so on, whose nature you
claim to have ascertained, and which you describe as having existed from
all eternity, relapse all at once into the condition of absolute
indetermination.--As therefore the two contradictory attributes of being
and non-being cannot belong to any of the categories--being excluding
non-being and vice versa non-being excluding being--the doctrine of the
Arhat must be rejected.--The above remarks dispose likewise of the
assertions made by the Jainas as to the impossibility of deciding
whether of one thing there is to be predicated oneness or plurality,
permanency or non-permanency, separateness or norn-separateness, and so
on.--The Jaina doctrine that aggregates are formed from the atoms--by
them called pudgalas--we do not undertake to refute separately as its
refutation is already comprised in that of the atomistic doctrine given
in a previous part of this work.

34. And likewise (there results from the Jaina, doctrine)
non-universality of the Self.

We have hitherto urged against the Jaina doctrine an objection resulting
from the syadvada, viz. that one thing cannot have contradictory
attributes. We now turn to the objection that from their doctrine it
would follow that the individual Self is not universal, i.e. not
omnipresent.--The Jainas are of opinion that the soul has the same size
as the body. From this it would follow that the soul is not of infinite
extension, but limited, and hence non-eternal like jars and similar
things. Further, as the bodies of different classes of creatures are of
different size, it might happen that the soul of a man--which is of the
size of the human body--when entering, in consequence of its former
deeds, on a new state of existence in the body of an elephant would not
be able to fill the whole of it; or else that a human soul being
relegated to the body of an ant would not be able to find sufficient
room in it. The same difficulty would, moreover, arise with regard to
the successive stages of