ne
which are the permanent and which the temporary parts.--We have further
to ask from whence those particles originate when they accede to the
soul, and into what they are merged when they detach themselves from it.
They cannot spring from the material elements and re-enter the elements;
for the soul is immaterial. Nor have we any means to prove the existence
of some other, general or special, reservoir of
soul-particles.--Moreover, on the hypothesis under discussion the soul
would be of indefinite nature, as the size of the particles acceding and
departing is itself indefinite.--On account of all these and similar
difficulties it cannot be maintained that certain particles by turns
attach themselves to, and detach themselves from, the soul.

The Sutra may be taken in a different sense also. The preceding Sutra
has proved that the soul if of the same size as the body cannot be
permanent, as its entering into bigger and smaller bodies involves its
limitation. To this the Gymnosophist may be supposed to rejoin that
although the soul's size successively changes it may yet be permanent,
just as the stream of water is permanent (although the water continually
changes). An analogous instance would be supplied by the permanency of
the stream of ideas while the individual ideas, as that of a red cloth
and so on, are non-permanent.--To this rejoinder our Sutra replies that
if the stream is not real we are led back to the doctrine of a general
void, and that, if it is something real, the difficulties connected with
the soul's changing, &c. present themselves and render the Jaina view
impossible.

36. And on account of the permanency of the final (size of the soul) and
the resulting permanency of the two (preceding sizes) there is no
difference (of size, at any time).

Moreover, the Jainas themselves admit the permanency of the final size
of the soul which it has in the state of release. From this it follows
also that its initial size and its intervening sizes must be
permanent[416], and that hence there is no difference between the three
sizes. But this would involve the conclusion that the different bodies
of the soul have one and the same size, and that the soul cannot enter
into bigger and smaller bodies.--Or else (to explain the Sutra in a
somewhat different way) from the fact that the final size of the soul is
permanent, it follows that its size in the two previous conditions also
is permanent. Hence the soul must be con