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
A. The word 'ca' in 2.7 indicates that there are many other inherent volitions which could be included collectively here. They are as below : (i) existence (ii) separateness (iii) pervasivity (iv) enjoyership (v) modifiability (vi) non-pervasivity (vii) eternally successive bondedness (viii) spacepoint-ness (ix) non- materiality (x) permanence and others (i.e. (xi) movement upwards in commentary). 13.Q. If all these volitions are inherent, why, then, they have not been included in 2.7 ? A. The volitions of existence etc. are common to other realities also. Hence, they are not included here. This aphorism mentions only the uncommon inherent volitions of the living beings. However, all these volitions are inherent because they do not depend upon different karmic processes. (i) For example, the existence is a common inherent volition minifested by all the six realities. It is inherent because it is independent of karmic processes. (ii) The separateness is also a common volition as all the realities are different from eack other. As it does not require any karmic process, it is also an inherent volition. (iii) The actorship is also a common volition as all the realities are free to perform their actions. Q. It is proper to call the realities of living and mattergy as having modes of action. How it could be possible in the case of the realities of medium of motion and rest etc. ? A. They also have the aggregate of action like existence etc. Hence, they are also actors. The volition of actorship is also inherent as it is independent of all karmic processes. Q. The actorship of the activity of soul spacepoint vibrations is not common. It should be included in un-common properties. A. This is not correct. This activity arises due to karmic destruction-cumsubsidence. The actorship of merit and demerit is not an inherent volition despite its being uncommon for the living beings as it also arises due to karmic realisation and destruction-cum-subsidence. The wrong faith is caused due to realisation of faith-deluding karma. The non-abstinence, non-vigilance and passions are caused due to realisation of conduct-deluding karma and the activities (yogas) are karmically destruction-cum-subsidential with respect to energy-obstructing karma. Q. The actorship of demerit and merit should be called inherent as it occurs due to eternally inherent and non-common consciousness of the living being. A. This is not correct. It will lead to the possibility of all-time actorship. This will mean that the liberated beings will also be actors of merit and demerit as they also possess consciousness. It will also mean that the actorship is the
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