Studies on Biology in Tattvartha Sutra

Author(s): N L Jain
Publisher: Z_Sumanmuni_Padmamaharshi_Granth_012027.pdf
Catalog link: https://jainqq.org/explore/250326/1

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Glory of Jain Culture STUDIES ON BIOLOGY IN TATTVARTHA SUTRA (FOMULAE ON REALS) N.L. Jain, Jain Kendra, Rewa, M.P. Introduction second to fourth century C.E. and containing the formulae of freedom or release from worldly woes leading to ultimate happiness. Its scholarly popularity can be judged from the number of its commentaries in many lauguages from fifth century onwards to date. One does not know when the animistic Jain System became dualistic or pluralistic. However, Tattvartha Sutra (Formulae on Reals)' is the first Sanskrit Jain text propounding Jinstic pluralism of seven reals and six realities. Its author has been an area of scholarly dispute with respect to his name (Aryadeva, Grddhapiccha, Umasvati, Umasvami), lineage, location and ideology. Overlooking the earlier tradition of modesty towards the omniscients, in not giving encomium in texts desregarding historical perspective and basing arguments on sufficiently late epigraphic (11th century onwards), literary (4th century onwards), lineage and contental evidences, many scholars have started not only calling the Digambara tradition as southern tradition (only) despite the fact that Mahavira and other victors propagated it throughout north and south of India but that almost all their current canon - like texts are post fifth century C.E. This trend should be scholastically reversed with proper studies and publications for conceptual globalisation of this church. However, it is pleasing to note that Tattvartha Sutra is an exceptional text which is recognised as a pre- schismic text covering a period of The text contains 10 chapters with 357 (or 344) aphorisms covering details about the basic concepts on reals and realities. The living being is the first real (and reality also) related/associated with all others. Though realitywise, it numerically forms about 15% only, but the text has 35% chapters and 40% .. aphorism dealing with the living. Incidentally, it is interesting to point out that the aphorisms do not contain the term 'Atma' (Soul) at all, the term Jiva' also being found in 11 places. It seems that the term 'Soul' could not have become popular in Jain system upto the age of Tattvartha Sutra. It entered through the same process as the terms 'Dravya' (Reality) in place of 'Existents' and the term "Visesa' (Particularity) in place of 'mode'. The Jain Seers tried to establish equivalance in terminology with other philosophies and they accepted the term Atma' (Soul) for Jiva' or living like the terms 'Sense perception' and 'Supra-sensual perception' Studies on Biology in Tattvartha Sutra (Formulae on Reals)

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Glory of Jain Culture (two kinds of perception) and 'ideal atom' and 'Practical or real atom' (two kinds of atoms) thus serving dual purpose equivalence and maintainence of their own concepts3. The commentators of the texts have mostly used the term 'Soul' for 'Jiva' (living) and many - a - times, they have been interchangeably used to create some confusion in details as - later Soul becoming supreme, pure or auspicious soul. The soul, being non-material, is out of bounds of current biology atleast now. Hence this paper will deal with the living or impure soul which is described in Biology. - Soul = Living - (Karmic) body Living = Soul + body = Impure Soul = Jiva. 18 - The living one is described in many spiritual texts in a highly degraded way to create psychological thrust for moving towards detachmental path. This trend may be one of the causes of detestation of religiosity among young people. However, the description shows fine observation power of the seers. But Tattvartha Sutra is free from this defect and it really serves as freedom formula for the living to move towards soulhood. The text is more realistic than many others of earlier or latter dates. Chaturvedi points out that there has been a period in the development of Indian thought when every physical system or entity (vitality, senses, mind) was spiritualised and got defined in terms of physical or psychical, real or ideal, alienable or non-alienable etc. Consequently, it became difficult to be understood by common man. This spiritualisation became instrumental in cultivating individualism over socialism. This is the basic cause of our sad physical status today. The biological sciences" deal with the canonical impure living beings of all types with respect to (1) the origin of life in general (2) characteristics of livingness (3) classification (4) external and internal details (5) working mechanism and (6) life cycle besides many other points. The Tattivartha Sutra and its commentaries also describe these points in terms of 40 disquistion doors. It is, therefore, interesting to compare and contrast the canonical and current knowledge on the basis of the data provided on both sides. It is observed, on comparison, that there is good correlation on many points in both cases on surfacial or gross level. However, when one goes into deeper, internal or functional mechanistic points, one finds a gap involving deficiency and discrepancies in almost all points. This contrast suggests the historical perspective and development of biological sciences between the current age and the age of T.S. It seems that the canonical contents of early christian era serve as historical mile stone for the life sciences of today. However, it is seen that biological sciences have added to some scriptural contents while posing some points for reconsideration or modification. They cannot, perhaps, be rejected like the astronomical contents therein. Data The date used in the study are taken from the original T.S., its commentaries7,8 Studies on Biology in Tattvartha Sutra (Formulae on Reals)

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Glory of Jain Culture and other earlier or later sources along with texts of biological sciences. They have been tabulated in Table 1 and analysed for probable conclusions. The experimental data have been procured through microscopes of different fine power. of birth (d) Bodies and their possessors (e) Death and transmigratory motion. These topics have been elaborated in commentaries of T.S. which will also form the basis for this presentation. , Results : Analysis and Discussions : 1. Description and Definition of Jiva Jains are noted for their aspectwise studies. They have described the living beings through 40 physical and psychical disquistion doors in the ratio of 3:1.9 The T.S. has about 12 disquisition doors which contain the distillate of Biological knowledge since Mahaviran age. It seems that the doors of Investigations and Spiritual stages were not fully developed in the age of T.S. and that is why they do not find place in D.D's in T.S. The current biology also discribes the living beings under 28 branches given in Table 2. It is observed that all the Jaina D.D's fall under 11 branches. Whereas the biological sciences do not have volitional and spiritual doors (totalling 17), we do not find the same number of branches (17) in our canons - most of these branches originating within the last 200 years. However, the canonical descriptions there are comparatively less advanced. Further, some of the subjects are discussed in psychology or ethics. Despite too many D.D's about the living, we will discuss some important doors in this paper: (a) Differentia of the living (b) Classification with respect to mobility, physical senses, gender and mind (c) Types Differentia and Synonyms of the living A two-fold definition of the living being has been described in the T.S. commentaries: non-alienable and alienable - a later development. The alienable differentia seems to be the effect of spiritualisation of physical entities. Looking back to some earlier or later literature, we find 10 to 23 synonyms of the living in Acaranga (10), Bhagavati (23), Panchastikaya (17) and Dhavala (20). The etymological meanings of these synonyms indicate many properties of the living. It is seen that while the primary canons mostly mean physical properties of the living including birth, death etc. if consciousness is also taken nearly physical as it is said to be a product of physiological mechanism of the brain - a functional brain like upayoga - a functional consciousness." Even the terms 'Atma' (movement) and Antaratma' (pervasive in body) have different meanings in canons. When the non-materiality was associated with these terms, has to be investigated deeply. Some texts mention even the size, weight, reproduction characters of the living - indicating they are dealing with the current biological living. 12 In contrast, the Digambara canons mention many nonmaterial properties like weightlessness, intangibility and volitionality etc. All these synonyms represent definitive characteristics. Studies on Biology in Tattvartha Sutra (Formulae on Reals) 19

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Glory of Jain Culture 28 Table 1: Comparative study for Biology in T.S. and current Biology No. Point T.S. Biology Biological Texts Disquisition doors 40 Origin of life eternal, Mutation Evolutionary, Cellular Concepts of living 10 30 Birth Uterine/Non-uterine Uterine / Non-uterine in one sensed, Uterine in 2-5 sensed. Death Natural/continual Clinical death 5 types, 17 causes Brain death Senses, Vary with perceptibility of 4 senses in primary living physical organs. 5 senses in the rest Senses, vary with physical senses. All psychical senses in psychical cellular theory Mind, physical No physical/psychical mind Physical mind (Brain) in all in 1-4 sensed living beings except Physical / Psychical mind in 1- sensed 5-sensed. 9. Mind, Psychical mind associated psychical with physical mind. 10. Food Grains, pulses, Til, etc. Carbohydrates, proteins, fats, vitamins etc. 11. Metabolic Blood, fat, bones, bone Cellular regeneration, products marrow etc. hormonal secretions DNA - RNA and genes etc. 12. Transmigration Yes Not agreeable 13. Bodies 5 types 3 types agreeable Classification 2 (Botany, Zoology) 15. Sub - classification (a) Botany 406 (b) Zoology 450 302 (17) (invertebrate vertebrates) 16. Nomenclature Non-universal, Natural, Based on Ancient languages binomial system 14. 48 Table -2: Disquisition Doors or Branches of Studies of the living beings. Biological Branches 1. Canonical D.D's General studies: 1. Definition/naming 2. Numeration 3. Destination/Destinity 20 Studies on Biology in Tattvartha Sutra (Formulae on Reals)

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Glory of Jain Culture Physical disquistion doors (a) Anatomy Tectology/Osteology 1. Body Anatomy 2. Sense Organs Tectology Vision Osteology 4. Speech 5. Modification 6. Bone joints. (b) Morphology 7. Shape/Configuration 8. Fineness (min./max.) Morphology 9. Colours (c) Physiology/Endocrinology Trophology 10. Intake, Directions 11. Intake, Types 12. Respiration Physiology 13. Completions Endocrinology 14. Vitalities Trophology 15. Life Span (min./max.) (d) Embryology/Phylogeny Taxonomy 16. Sex 17. Birth types 18. Birth places Embryology 19. Species Phylogeny (e) Habitat 20. Directions 21. Location Habitat Doors not found in Biology - 17 Branches not found in canons - 17 Volitional 22. Mind Cytology 23. Instincts Histology 24. Passions Ecology 25. Colourations Parasitology 26. Feeling (pain/pleasure) Pathology 27. Faith Toxicology 28. Activity Eugenics (g) Spiritual doors Actinobiology 29. Functional consciousness Aerobiology 30. Ownership Limnology 31. Karmic bondage Enzymology 32. Ownership Genetics 33. Extrications Paleo-ontology 34. Attachment Evolution 35. Restraint Ontogeny 36. Spiritual stages Euthenics 37. Liberatability Euphenics 38. Cognitions/Conations Studies on Biology in Tattvartha Sutra (Formulae on Reals) 21

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Glory of Jain Culture It seems Umasvati has involved the five major canonical characteristics of Jiva' in terms of (1) Physical forms (bodies, birth, growth) (2) Cognitive (cognition, conation, consciousness, mind, instincts etc.) (3) Volitional form (five types of Karma-based or inherent volitions involving passions, colourations etc.) (4) Actional form (Activity and restraint) and (5) Experiencial form (Pleasure, pain, heat, coolness, sensitivity, or consciousness) in his two-fold definition : (a) Volitional or current psychological (b) Capacitative and functional cons ciousness (Upayoga, Cetana) The commentator, Akalanka, has mentioned a third point in the definition: On this trend, there could be three types of the definitions of the living beings: (a) Purely physical : vitality (b) Purely non-physical : Consciousness Mixed definition : Physical-cumnon-physical (vitality and consciousness). Umasvati has not mentioned purely physical definitions of the living - though he has completion' as a form of physique - making Karma and 'vitalities' have been mentioned by Akalanka in 2.13 - 14. However, he has mentioned two definitions as above - the other ones fall into either of these two categories. These seem not to involve non-materiality as consciousness is a faculty of brain and mind. This definition is also in tune with the extant primary canons where the terms Jiva' and 'Atma'connote more or less physical synonymity. Thus, the Jiva' may be defined as an entity which has two characteristics similtaneously(1) Vitality and (2) Consciousness (capacitative and functional. Akalanka has proved the existence of the livingness in the body by (1) I-usage (2) doubt (3) reversal (4) exertion or resolution which apply to Jiva' (worldly living) also as every point is applicable to physical entities. The biologists have also characterised the living entity on the basis of its manifold attributes shown in Table 3. An entity with vitality (senseorgans, respiration, life-span, strength - all physical attributes). He has described all these definitions in second and other chapters of T.S. However, in the days of spiritualisation, the cognitive differentia became primary, non-alienable or ideal one, others getting secondary positions. But the ideal property cannot be without its substratum and the commentators have, therefore, mentioned dual nature of difference and non-difference between an attribute and attributed, materiality and non-materiality of the living being etc. When one faces logical difficulty on one side, it could be solved from the other side. 22 Studies on Biology in Tattvartha Sutra (Formulae on Reals)

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Glory of Jain Culture 2. Jaina Taxonomy and current Taxonomy - The T.S. classifies the living beings on three important basis; (1) evolution of sense organs, (2) mobility or otherwise and (3) mind as shown in Table-3. However, the earlier texts and Gommatsaral4 classify them on the basis of about thirteen physical or volitional factors like body, size, completions, libido, embodiment, passion, colouration, consciousness, destinities, gender, besides the three above. The current biology, however, classifies the living beings on not only external similarities of structure, shape etc. (like flowering and non-flowering plants or chordata and non-chordata classes of animals) but on the basis of internal compositional similarity also (like genetic relationship). But one thing is clear that T.S. and current biology-both have two main classes of the living beings : Plants, non-mobilies and (2) animals (mobiles, sub-humans and humans). However, Jainas will tell that human beings (hellish and celestials also) are not animals. They form a separate class in the mammalian category of biologists. Moreover, the biologists do not classify living beings on volitional or other bases as in canons. Table 4 indicates the almost all details under the four heads have better numeration in Jainology but the fineness seems to be better in current biology. Moreover, there is no direct basis of senses of mind in biological classification, though they become part of the structural systems of any living being. The basis of volitions or psychology is also not there in Biology but this forms the most important part of Jainology as it is the purity of the psyche of the living beings the leads to happiness. 3. Classification on the basis of senses The T.S., classifies the living beings on the basis of evolution of cognitive senses and sense-organs. It is worthy of note that the senses of the living beings mentioned in T.S. seem to be physical only and they may represent a pre-microscopic age description. The T.S. mentions five classes of 1-sensed or non-mobile beings and one class each of 2,3,4 and five sensed beings, mentioning one representative of each class. Other members of the same class are not mentioned there though the Svetambara canons, 15 Mulacara16 and other texts have listed them. Table 5 gives the T.S. description of senses and other organs among the various classes along with current biological information. It is clear that T.S. sense - based description represents eyeperceptible senses which goes contrary to biologically and microscopically observed senses. The botany and zoology texts. Studies on Biology in Tattvartha Sutra (Formulae on Reals) 23

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Glory of Jain Culture voodoo 14. 15. Table 3: Scientific and Canonical Concepts about the Living. S.No. Scientific Concepts Canonical concepts Agamic terms A. Characteristics Food, nutrition, food metabolism, secretions Celluar structure body, strength mattergic Body organisation Mattergic multi-pradeshi Reproduction Sex Yoni Birth Sex Jantu Death life span Jiva Movements senses, strength Jagat, Atma etc. Respiration respiration Prani Excretion respiration Prani Irritability/consciousness mind, mental strength, Vijna, Veda, fear Cetna 11. Adaptation 12. Growth 13. Life cycle Shape/form Locomotion/circulation B. Origin of Life Evolutionary, Mutation not eternal, mutation possible possible C. Characteristics Irritablity capacitative and cetna fanctional D. Classification Botany, Zoology mobile, non-mobile Minded, non-minded Basis of classification : 32 (senses, mind etc.), Structural similarity: (a) plants 9 (b)animals Classes : (a) plants 9 1 - 570 2- (b) animals 17 40 F. Life cycle: (a) Birth 2 Life cycle : (b) Growth linear / vertical 23. Life cycle : (c) Birth places 9,8,4 lacs of species - not counted 24. Shape of birth places 5 22. 24 Studies on Biology in Tattvartha Sutra (Formulae on Reals)

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Glory of Jain Culture 25. 26. Death Types 2 Life spans-not mentioned G. Sex and heredity All three sexes Sex basis of progeny (a) specific chromosomal Combination, XX or XY (b) genes, secretions, stimulations, volitions etc. H. Volitional Character little description 5, 17 causes detailed mention in T.S. Neuter - 1-4 sensed 3 Sexes - 5- sensed excess of semen/germs stray mention of some factors 27. 28. five-fold volitions with their 53 kinds, karmic/inherent Scientific Plants Animals Table 4 : Jaina Taxonomy and Biological Taxonomy S.N. Classification Canonical Plants Animals Basis 32 9 No. of major classes 406 No. of types 350+100 302 No. of types of human 742-845 - beings 48 202 Table 5: Senses of different classes of beings S.N. Living beings Canonical Senses Mind Earth, Fire, Air, 1 - Water Plants 1 - Worms/insects 2 . H Gender H Senses - Biological Mind Gender - 1. 1,4 1.4 M/F/H M/F/H H (Dormant) S - Yes Yes bi-/uni sex Uni sex Uni sex Uni sex, MF/H Ants Bees Human beings (including many animals) Yes Yes M/F/H Yes Studies on Biology in Tattvartha Sutra (Formulae on Reals) 25

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Glory of Jain Culture can be consulted on the point. Though it is said that every living being may possess all the senses psychically but they do not perform their functions because of physical sense organs. However, Panca Sangraha 1.6917 indicates that the onesensed plants to perform the functions of all the senses with their one sense. This is in tune with the researches of J.C. Bose and Haldane. There is one superattainment of sensibility of all senses through one sense. It leads to the fact that whatever be the number of eyeperceptible senses, all the psychical senses could be there in the living. The work of the above scientists supports the cellular theory of the living which has sensibility towards all senses directly or indirectly. Thus, current biologists would tell almost all the physical and psychical five sense sensibility in all types of living beings except earth, fire, water and air which they do not presume as living. Per chance, they are called living in T.S. and canons because of substratum-substrate relationship. 4. Gender or Sex organs The 1-4-sensed living beings have been called hermaphrodites by gender in T.S. 2.50. However, Table 5 indicates that the livingness developed with no sex-signs at primary level, it developed to bi-sex and then uni-sex characteristics later with twosensed beings. Even sex-characteristics are observed in plant kingdom also.18 Thus, hermaphroditism is only a partial statement. These species could be female and males also by sex in addition to their hermaphrodite gender. Thus, 1-4 sensed beings may be mono-sex or bi-sex by gender. The bi-sex nature could have two varieties - one having reproductive capacity and other having no capacity of reproduction. The biologists agree to both these types in contrast with the canons. However, the five sensed beings are said to be having all the three genders or sex organs physically and psychically. 5. Mind : Physical and Psychical The 1-4 sensed beings (as well as some 5-sensed beings) are also said to have no mind. In fact, the term mind requires proper definition. It is said to be of two kinds - physical and psychical. The physical mind could be equated with the brain of living beings while the psychical mind could be the functional part of the brain as it cannot work without physical mind. The biologists point out the existence of physical brain in the living beings with two or more senses. Lodha mentions that even plants show some brain functions. Thus, physical mind exists in almost all living beings. How, otherwise, they could go for desirable and not for undesirable. The psychical mind is associated with the physical one, they should have also to be presumed to possess this mind also in dormant or developed form. It is also said to be mattergic because of the Karmic destruction-cum-subsidence in Rajvartika 5.19. There are some functions of mind-thinking, memory, learning, desire for food etc. Quite a number of them are found in all the living beings if not wholly but partially. That is why, biologists have observed physical mind (Brain) in almost all living beings from 2-sensed onwards at least. The psychical mind should follow it. Thus, there is some point for reconsideration of mindedness of all-sensed beings. 26 Studies on Biology in Tattvartha Sutra (Formulae on Reals)

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Glory of Jain Culture 6. Bodies of the Living Beings Ethymologically, a body is defined as that which is formed due to fruition of physique - making karma which undergoes shattering. It is made up of infinite mattergic particles. It is the instrument of senses, activity and enjoyment. It could be material and it can also be living if it is an embodiment of the living. Every living being is, in fact, found embodied in the world. The fourteen aphorisms 2.36-49 describe about the five types of bodies and their characteristics in which embodiments are observed. These move from gross form to fine form, eye-perceptible to invisible forms. Table 6 gives their details. These embodiments are produced by uterine or non-uterine processes. The biologists also agree with different bodies of the living beings depending on their class. However, they have described the various systems and organisation under the observable body surface, (i.e. skin etc.). It seems that T.S. term body is a generic term covering all the current scientific descriptions, of course, which are not found there. The finer bodies of luminous and karmanic type are generally not termed as bodies by biologists, but they are the forms of metabolic products like caloric energy produced therein to run the body and cells, secretions and genes etc. which are produced during in take metabolism to augur different functions properly. If they are not there, there will be difficulty. Some Jain authors have equated luminous body with caloric or electromagnetic energy in the body, but karmanic body is said to be finer than cells etc. However, if karma is taken as equivalent to these fine parts in the body, it may sound more scientific to explain many phenonmena properly. The scientists do not seem to agree with protean and projectablebody but they also seem unable to explain many observed phenomena based on them. Table 6: Details about five bodies Birth-base Uterine/Non-uterine Special bed birth A S.No. Body Form Space Ownership points Gross Gross Infinite All living beings Protean Fine (Men, animals) (Transformable) Hellish, Celestials Projectable Finer AA, Sixth stagers Luminous Finer N.co, All living beings (1/00L) Karmanic Finest N.(00), All living beings 1/00L Where N = Non-liberatable; L = Liberated beings; A = innumerable. Uterine Uterine/Non-uterine Uterine/Non-uterine Studies on Biology in Tattvartha Sutra (Formulae on Reals) 27

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Glory of Jain Culture 7. Life Cycle of Living Beings : types of birth are important here. Table -7 (a) Birth. indicates the types of birth which different types of living being may have as per T.S. Every living being has a life cycle of and biological science. T.S. mentions abirth, growth and death. The birth is defined sexual birth for 1-4 sensed ones and sexual as the first appearance through conception birth for the 5-sensed ones. In contrast, the (invisible in general) or delivery of a new biologist have three types of birth living embodiment in the world. The conceiving factors are not given in T.S. mechanisms; (1) Vegetative (2) a-sexual and though they are given in Sthananga (Page (3) Sexual. Many plants have vegetative 576-578, 628-29). The T.S. 2.31 mentions reproduction but most have indirect sexual three types of birth through which new reproduction. Similarly the 2-4 sensed living species of different types are born (1) beings also do have sexual reproduction. It Non-uterine or spontaneous (2) Uterine may be indirect as there is no fixed place (incubatory, placental, non-placental) and for birth and most of the times, no internal (3) Special bed. We do not have any concern receptors for sperms. Thus, external sexual here with the third type as it relates to the birth takes place in many cases. Of course, upper and lower world and we are dealing there is uterine birth for 5-sensed beings in with middle world only. The remaining two T.S. and biology. Table 7: Different types of Birth for Living Beings. S.No. 1. Birth Uterine birth (Direct sexual) T.S. 5-sensed (men, animals) Biological Science 5-sensed (men, animals) 1-4 sensed have also indirect sexual birth. Very few categories of primary living beings. - 2. Spontaneous or asexual birth 1-4 sensed, some 5-sensed beings The Digambara Commentators of T.S. have defined the term Sammurchima' as production of a living species from critical collection of surrounding material bodies when spontaneous generation takes place. This definition suggests that the Jains could accept the Carvaka or Aristotlean theory of materialistic origin of primary or higher life which goes against their concept of living begets living. To alleviate this, the term should be redefined. The Sthanangvrtti (P.108) has defined it in terms of non-uterine birth which may also involve vegetative reproduction. It is because, the prefix 'a' could have two meanings: (1) Complete negation of sex as in vegetative reproduction or (2) Indirect (not-perceptible to eye) sex as in many cases of 1-4 sensed beings as is pointed out in Kalpsutra in the form of oviparous uterine births of honey-bees, 28 Studies on Biology in Tattvartha Sutra (Formulae on Reals)

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Glory of Jain Culture spiders and ants besides reptiles.20 There is no mention of this type of explanation in T.S. commentaries by Digambaras. If Sammurchina'is defined as a-sexual with two meanings of the prefix 'a', a better scientificity could be attached to the birth process of 1-4 sensed ones. All the Indian philosophies have devised theories for the livingness produced through non-living entities by assuming seminal fluid or sexcells as non-living which does not seem to be correct in current days. (b) Growth : The T.S. does not have details about growth. But other texts like Dhavala-6, Gommatasara and Tandulveyaliya give some details about the growth process of plants and human beings. They also give growth of foetus upto delivery. This has been omitted by T.S. as it does not serve any spiritual purpose. It is said that plants grow mostly vertically by assimilating sap from soil, water, air, fire and even other plants through their roots and shoots to build up their body parts. Similarly, the human beings grow by assimilating and metabolishing food materials into blood, flesh, fat, bones, bone marrow and semen. During growth, it passes through ten stages of growth described in decadic years in two ways as below (Table 8). -otwionoo Table 8: Growth stages of human beings S.No. Decad Growth-1 0-10 yrs. Child age 11-20 yrs. Sportive age 21-30 Slow growth 31-40 Youth or strength 41-50 Family breeding 51-60 Adulthood 61-70 Old age 71-80 Contracting stage 81-90 De-sexed stage 91-100 Sorrowful stage Growth-2 Sacraments and celebrations Age of education Age of enjoyment Age of earning experience Age of weakening eye sight Age of weakening strength Age of de-sexing Age of weakening knowledge Age of bending body Age of departure/death in order to move towards immortality (c) Death The Jaina seers could think of an average worldly life of 100 years. It is clear that these are external observations and no factors responsible for different stages have been given. The biologists have tried to do that. They are also trying to lengthen the life by chilling, undereating, medication, meditation and telomer control bucklecter (clustar) etc. Death is the natural process of termination of functioning of ten vitalities of cognitive senses, respiration, life-span karma and strength. Akalanka in his commentary on 7.22 points out that death Studies on Biology in Tattvartha Sutra (Formulae on Reals) 29

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" Glory of Jain Culture has two varieties - (1) This-worldly death (2) Continuual death. This worldly death means destruction of vitalities while continuual death seems to mean everlasting process of cellular destruction and regeneration or continuual loss of particles of life span karma. There may be natural death, there may be accidental death. There may be fool's death, there may be prudent's death or there may be holy death. The texts describe 17 causes of death including physical and psychical (fear, sorrow, pains etc). and demigodal ones. The T.S. 2.53 mentions that some class of excellent persons may not have accidental death and that death may be delayed by Ayurvedic treatments. Table 9: Death in Canons and Biology S. No. Canonical Details 1. Characteristics 2. 3. 4. 5. 6. 30 Types Causes: Physical Psychological Demonical Euthanasia Death delay Full span of life Transmigration Destruction of vitalities 5; Natural, accidental, demonical continual, holy 14 2 1 Not mentioned Medication, Meditation Excellent-bodied, Long-lived Yes The death process is also described by medical biologists. They also tell us it is a natural phenomena caused due to internal or external physical factors like accidents, failure of body parts, suicide etc. and many psychological factors as indicated in Canons. However, they do not approve of demonical death, it being taken as a form of psychological death. They point out that at normal death, there are certain changes like (1) Stoppage of cellular regeneration processess (2) Zeroing of bio-electrical charges of the living beings so that circulatory systems stop functioning and (3) Stoppage of heart beat etc., as given in the Table 9 below. Biological (1) Stoppage of cellular regeneration (2) Zeroing of bio-electric charges. (3) Failure of body parts etc. Clinical death, brain death 10 2 Rarely permitted Medication, Meditation, Under-eating, Telomer reducing neurological defects etc. No restriction Can't say Chilling, control, Studies on Biology in Tattvartha Sutra (Formulae on Reals)

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Glory of Jain Culture While the canonical concepts of continuual death represents quite a fine observation, other forms of death are factors of death rather than forms of death. In contrast, medical biologists have indicated two forms of deaths-in one heart beat, pulse beat stop functioning while the brain functions for some time, in the other the brain also stops functioning - thus all functioning mechanisms stop working. Secondly, man has always been thinking of immortality. The biologists have been successful in lengthening the life of many creatures even ten-fold. They have also been successful in increasing the longevity of life by many other physical methods shown in Table 9. The canons have a restricted view about this concept because of limitations due to life-span karma. Of course, austerites and meditators may have much longer life. However, it seems the biologists are moving towards overcoming control of life-span karma for the process of longevity. The T.S. 2 is mostly concerned with the physical aspects of living-mind, senses, bodies, birth, gender and vitalities keeping their psychic aspects underground. Nearly 70% (37/53) of this chapter deals with these aspects. The volitions are generally psycho-physical. The above aphorisms seem to indicate a new aspect of Jiva which seems more than physical adding to the psychic phenomena. The Acarya was not only reformist but a traditionalist also. He has reformed/ reframed many concepts without much deviation from tradition. He has followed the same practice through these aphorisms to maintain that though the Jiva is mostly physical but it is associated with some specific nonphysical phenomenon too. The transmigration process exemplifies it. In fact, this concept is based on two religious postulates: (1) The concept of eternal nonmaterial soul (d) Transmigratory Phenomena The living body consists of at least three types of bodies - (1) Gross, eye-perceptible bodies (2) Fine body (microscope-perciptible) (3) Superfine Karmic body. The T.S. 2.25-30 describe the afterdeath phenomenon. In fact, these aphorisms should have been placed in the end of the chapter two after describing irreducibility of life-span. These six aphorisms point out that the living beings have transmigratory motions for 1-3 (or four) Samayas to acquire new state of birth after their this - worldly death. Besides it has something else. At death, this something associated with these superfine bodies moves out of the gross body. What is this something? The religionists call it soul - the karma - free eternal non-material entity. Its nature is Studies on Biology in Tattvartha Sutra (Formulae on Reals) 31

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Glory of Jain Culture 8. Volitional or Psychic attributes of the living . not subject to scientific investigations, only it is accepted on the basis of its functioning-consciousness etc. Many scholars have discussed the indirect acceptance of this concept by the scientific community.21 However, imaginative concepts differ from realistic ones. The equivalance of soul, mind and consciousness raises some points to call it as a fine force. At death, the finer bodies associated with this force fly away for next place of birth, through transmigratory motion. (2) The Concept of Rebirth and Salvation The pure soul does not have rebirth. It is called salvated or karmically freed. However, the worldly being is always karmically associated with a strong desire for being karmically freed. He has to wander in the world to a cycle of spiritual upgradation - degradation until he becomes free of rebirth. Thus, the concept of rebirth is meant only for worldly beings. The forceful finder bodies of the dead worldly being take rebirth. Both these concepts seem to be more of psychological origin like the concept of God which lead men to be always optimistic for better life, efforts and brotherhood. On the whole, the transmigratory motion is beyond the scope of science at this time. The para - psychologists are not unanimous on both of these concepts. They feel it a question of faith and self-experience. It has been pointed out that T.S. and other Jaina Texts refer to more than a dozen volitional or psychic attributes of the living beings such as (i) cognitions (ii) conations (iii) faith (iv) colourations (v) passions (vi) restraints (vii) spiritual stages (viii) feelings / experiencing (ix) attachment and aversion (x) instincts (xi) mind (xii) karmic bondage and liberatability. Most of these attributes are the subject of psychology of today. They are subject for a new paper. However, it must be indicated that these subjects are dealt with in psychology in a more detailed and finer way than our texts. The reader is referred to the English translation of Rajvartika chapter 2 for details about these attributes. 9. Conclusion The analysis and discussions above indicate that the living kingdom between the age of T.S. and tenth century have very few points consistent with the current biology. Moreover, many more disquisitions doors (17) and points of definition (11) about the living have been added over the period by biologists which represent finer peep by them. The taxonomy has also gone deeper and has universal binomial nomenclature. There seems to be a large amount of discrepancy in the T.S. descriptions about the (1) type of bodies (2) number of senses (3) 32 Studies on Biology in Tattvartha Sutra (Formulae on Reals)

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existence of mind (4-5) types of birth and gender (6) details of growth and (7) intricacies of death in comparison to biological ones. The question of physical and psychical nature of many descriptions is also intriguning - requiring clarification. The cellular theory does not agree with transmigration and eternalism of the living though many cases in support are reported without any confirmed opinion. The volitional factors are a field of psychology, hence not detailed in biology. In summary, it seems clear that T.S. descriptions are pre-microscopic and form milestones in the history of development of biological science. In many cases, the biology has added finer points in details alongwith mechanisms-not found in T.S. or its commentaries. In cases of physical 2. 3. 4. 5. References 1. (a) Acarya, Uma Swami; Tattvartha Sutra, Varni Granthmala, Kashi, 1950. (b) Acarya, Kanak Nandi, Svatantrata Ke Suta, Tattvartha Suta, Dharm- darshan Vijnana Shodha, Prakshan, Baraut, 1992. Dhaky, M.A; Jain Journal, Calcutta, 21.2.1996. Jain, N.L.; Tulsi Prajna, Ladnun, 22.4.1997 P.275. descriptions, descrepancies regarding senses, mind, birth and gender etc. are observed requiring modifications for their scientificity. Despite all these points, it is to the credit of Jaina seers that they could look into the various gross aspects of the living on the basis of which new and finer biology has developed despite their main theme of spiritualism. Secondly, looking at the newer and finer facts about the living is also an indicator of the fact that ancient texts should not be taken to have tri-timal value as far as physical or biological phenomena are concerned. Their contents should be considered with historical perspective. However, their ethical, moral or happiness related contents will always have an all-time value. Glory of Jain Culture .; Tandulvayaliya, Sadhumargi Sansthan, Bikaner, 1949. Chaturvedi, G.S.; Vedic Vijnan aur Bhartiya Sanskriti, Rastrabhasa Prachar Parishad, Patna, 1972 P.8,18. 6. Tyagi, B.D.; Prani Vijnam, Raj Hans Prakashan, Meerut, 1988. 7. Acarya, Pujyadada; Sawartha Siddhi, Bhartiya Jnanpith, Delhi, 1970. 8. Bhatta, Akalanka; Rajvartika-1, Ibid, 1953. 9. Jain, N.L.; Scientific Contents in Prakrita Canons, Parshvanath Sodhapith, Varanasi-5, 1996 P.440. 10. Ibid., P. 371-72 Studies on Biology in Tattvartha Sutra (Formulae on Reals) 33

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Glory of Jain Culture 11. See reference 3. 12. See reference 4. 13. See reference 4. 14. Cakravarthi, Nemchandra; Gommatsara Jivakanda, Rajchandra Ashram, Agas, 1972. 15. Arya, Shyama; Prajnapana-1, APS, Beawar, 1984. 16. Acarya, Battakera; Mulacara-1, Bhartiya Jnanpith, Delhi, 1984 P. 173-84. 17. Acarya, Virsen, Sat-prarupana Sutra, Varni Granthamala, Kashi, 1971 P. 30. 18. Tyagi, Y.D. & Agrawal, S.B.; Vanaspati Vijnana, Arun Prakashan, Gwalior, 1988 P. 263-300. 19. Lodha, K.M., Marudhar Kesri Fel. Vol., 1968 P. 144-73. 20. Acarya, Bhadrabahu; Kalpasutra, A.J.A. Shodh Sansthan, Shivana, 1968 P.343. * 21. Muni, Mahendra Kumar; Jain Dashan aur Vijnana, Jain Vishva Bharti, Ladnun, 1994 Sy Dr. N.L. Jain was born at Chhatarpur, M.P., Dr. Jain studied in Varanasi and did his P.hd. from U.K. and Doctorate in U.S.A. A great writer in Hindi and English, he has published 58 Research Papers and 20 books on Jainology and related subjects. He has represented Jain Society in many International forums and received many awards. His book "Scientific contents in Prakrit Canons" is a very important publication in Jainology. w 34 Studies on Biology in Tattvartha Sutra (Formulae on Reals)