On account of the impossibility (of contradictory attributes) in one and the same thing (at the same time), the doctrine is not acceptable).

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33. On account of the impossibility (of contradictory attributes) in one and the same thing (at the same time), the doctrine is not acceptable).

For the seven moods in which one and the same thing is said to be (at the same time) are contradictor and, consequently cannot be admitted to be in the same thing. The moods are, “Somehow it is; somehow it is not; somehow it is and is not; somehow it is indescribable; somehow it is, and is indescribable; somehow it is not and is indescribable; somehow it is and is not and is indescribable.”

("It might be being, it might be non-being; it might be being as well as non-being; it might be different from what is being as well as non-being, etc.”). These contradictory attributes cannot be admitted to be in one and the same thing from their very nature, i.e., such an admission would be against all reason and proof, while authorities to prove it are totally absent.

34. And likewise, (according to the Jaina doctrine), (there would result that) the soul is too big or too small (for the different bodies) it may occupy.

If (according to the Jaina doctrine), the size of the soul were admitted to be that of the body occupied, then the soul dwelling in such a little body as that of the ant, passing by force of Karma into a big body as that of the elephant, or vice versa, the soul, the occupant of the huge body of the elephant, etc., passing into the body of an ant etc., would find itself too small or too big, (i.e., could not be the proper occupant of the particular body).

35. Nor could the contradiction (difficulty) be removed by supposing a change of size in succession, on account of it involving essential change etc., in the soul.

Neither could it be held by the Jaina that the soul comes to be of the same size as the body it may occupy. (Indeed such a view cannot be held); for it would be granting that the soul is essentially changeable and consequently perishable. (Hence would result the futility of the question of release, and of the philosophy that deals with it).

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