Biology in Jaina Treatise on Reals

SR No.: 001656
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1999
Total Pages: 210
Language: English
Classification: Book_English, Religion, & Biology
File Size: 13 MB

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Biology in Jaina Treatise on Reals
becomes solid soot (on impinging on walls or container surfaces the gas becomes solid - may be the meaning here).
The colour etc. of the air are not observable. How they could be
Q. perceived?
A. How do we assume the same properties in the atoms? They could be inferred from their effects in their gross forms.
5.
These touch etc. may be taken as different and non-different from the substances and among themselves in some respects based on polyviewistic approach.
The Sankhyas postulate absolute non-difference between them while the Vaiseṣikas presume absolute difference among them. These absolutist views are not correct. In the first case, there should be experience of taste etc. when one perceives touch only If the touch etc. are absolutely non-different from the substance, either there should be substance alone or the properties alone. If there is substance alone, it will have non-existence due to the absence of its differentia. If there are properties only, they will also be non-existent because of the absence of their substratum.
If there is absolute difference between them, there should be no expressions like 'I have touched the earthen pot' as the touch is different the pot. Just as we do not perceive the colour of the fabric when we perceive the colour of the earthen pot, the colour etc. cannot be perceived when touch is peceived. If the property and the substance are taken as different, both of them will have non-existence as indicated above
The touch etc. are different because they are received by different
Q.
senses. A.
This is not wholly correct. The difference is also perceptible under the condition of non-differential receptibility. The perceptible substances are observed to be different despite the inseparable inherence of the attributes of number, quantity, combination, division, difference, priority, posteriority, action, existence in the white or black etc. coloured material objects.
Q. There is difference due to distinct differentia of the entities with respect ot their name and nature
A. This is not totally correct. The difference is observed among the substance, quality and action (categories of the Vaiseṣikas) despite the nondifference in their differentia of existence. Each member of a specific category is non-different with respect to its category characteristics.
Q. The Sankhyas contend that the touch etc. are not separately observed. Hence, they are non-different.
A. This is not correct. This will lead to the contradiction of the Sankhyan tenet itself. They postulate that the three attributes of theirs are not observed separately though they get transformed into other elements like intellect etc. for the creation of the universe. But still they are taken to be separate. If they are
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