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

Page 88

Biology in Jaina Treatise on Reals
SOU.
Thus, whatever will be non-existent and non-perceptible, will be a nonentity. Hence, all the entities will stand unproved and there can be no syllogism as above. Similarly, the other logistics put up by the absolutists have flaws and they are to be disregarded. 19. The existence of soul will now be proved. It is proved by extraordinary integrated effect of the receiver by experiencing the senses and corresponding contact-born knowledge in the form of 'I am the same who saw and tasted etc.'. In fact, the senses of touch, taste etc. have been formed due to earlier karmas and have different powers of grasp of touch, taste etc. These are termed as graspables. The knowledge occurs due to their contact. The senses cannot have the receiver effect as they are momentary and non-living. The knowledge can also have not this effect because it is destroyed after it is originated and it grasps only one object. However, the above effect is observed. It is also not accidental. Hence, this effect must be due to some separate cause which is the soul. 20. Moreover, the conviction about the existence of the soul is confirmed by any or all of the alternatives of doubt, indecision, reverse and rationalism. There can be no doubt about it as a non-entity cannot be subject of doubt. Secondly, even if there is doubt, the existence of soul is proved as doubt is the substrate for it. There can be no indecision about the soul as in the case of indecisiveness of colour and sound by the born-blind and deaf. One experiences the soul since eternal times. There can be no reverse about the soul. The reverse knowledge of pillar for the man proves the existence of pillar. Thus, the existence of soul is also proved. Hence, the conviction about the soul must be taken as rational. The existence of soul is an undoubtable fact. 21. Q. The Buddhas contend that the recognitive receiver nature of the soul regarding senses and knowledge could be associated with the continuity of flow (impressions, santāna) which is one but lasts for long. Thus, there is no necessity for the conviction of soul. A. This is not correct. The concept of continuity of flow (impressions) is said to be imaginary by the Buddhas. It is not real. When it is not there, how one can have specific recognitive effect ? However, if it is assumed to be a real entity, there will be difference in name only. whether one calls it soul or continuity of flow. It will be non-objectionable.
The contention that consciousness cannot be a differentia because of its mementariness - also does not hold good. It can be proved to be non-momentary in some respects and, hence, it could become a differentia. It is not conceived that the consciousness is totally destroyed or totally non-mementary. It is destroyed in some respects and it lasts in some respects. It has been pointed out many times that any entity is destroyed or becomes non-existent with respect to its modes. However, it is always existent substantively. Thus, it could be a differentia.
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