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
the differentia. Thus, the quality of knowledge etc. must be alienable from the soul. A. This is not correct. It will lead to the possibility of infinite regression. It could be asked whether the definition has differentia. If it has no differentia, it will have non-existence, like the hair-crest of the frog. When it has no existence, how one could characterise the object ? If the definition has the differentia, it
have another one and the succession follows leading to infinite regression 6. Moreover, the canons point out that in one respect, the object and its differentia may be taken as non-alienable as they are not found separately. However, they may be different from each other with respect to name, number etc. Thus, there are no flaws of absolutism here. 7.Q. The living one cannot be characterised by the functional consciousness as it is its nature. It is observed that the nature of an entity cannot be transformed similarly. It can be illustrated by milk which cannot be transformed into milk. (It may be transformed into curd etc.). Similarly, the soul is of the nature of knowledge etc. It cannot be transformed in these forms. Thus, the living one cannot have functional consciousness. 8. Moreover, there may be the possibility of reverse logic on examination. If it is said that knowledge etc. are transformed despite their nonalienability, why the milk cannot be transformed into milk because of the same reason? This point can be responded in the reverse way also. Let there be transformation of milk into the milk and not knowledge into knowledge. This will be undesirable. 9. A. This is not correct. The knowledge etc. are transformed into knowledge etc. because the soul is of the nature of knowledge etc. and the two are non-alienable. There could be no transformations in the absolutely different entities. We do not observe transformation of space into colour etc. as they are alienable. Similarly, it is not right to say that milk is transformed into milk as it can also be proved otherwise by the same reason. The grass, water and other materials are capable of being transformed into milk (by biochemical reactions in the stomach of cows). It is because of this capacity of transformation that these materials are also called milk as they are inclined to go into the state of milk mode (later). As they are transformed into milk, it is designated as 'milk is transformed into milk'. Similarly, the soul has also the capacity of the nature of knowledge etc. which is always inclined to transform into the modes of different types of knowledge. This capacity leads it to transform into modes of apprehension etc. regarding objects like pots and fabrics. Thus, here also, the capacitative knowledge is transformed into functional knowledge with respect of its substantivity. If this is not agreed, it will lead to the absence of functional consciousness as any entity not existing in thatistic (Tadbhava) form can not transform into that form. This will, otherwise, lead to over-stretching.
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