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
undesirable point. Thus, addition compound had not been applied here and separate terms have been used.
4. Q. There is no use for the word 'ca' in the aphorism 2.10 because the conjunctive nature becomes clear due to the difference in the meaning of the two terms. The liberated and worldly beings are different from each other. Therefore, there can be no adjective-noun relationship also between them. Thus, their conjuction is automatic.
A This is not correct. The word 'ca' has been used here to denote the primary and secondary character of consciousness. The word 'ca' here is not indicative of conjuction but of secondariness. The first term of worldly beings is indicative of primary consciousness while the second term of liberated beings refers to their secondariness with respect to consciousness. It can be illustrated by the sentence 'go on for begging', 'Bring Devadatta also'. Here, begging is primary and bringing Devadatta is secondary.
5. Q. How there is primary consciousness there in the worldly beings and the secondary one in the liberated beings?
A. The worldly beings have always changes in modes and volitions. Hence, for them the definition of meditation as uni-directional concentration becomes primary. However, this is secondary for the liberated beings because they have already uni-directionality and this could be inferred from the casting off of karmas by them. Hence, the definition of meditation is only formally applicable in their case. Similarly, the definition of consciousness is applicable primarily in the case of non-omniscients as they have changing modes while the liberated beings have uniform modes. Hence, the applicability of definition in their case is secondary.
6.
The worldly beings have been mentioned first in 2.10 as they have many varieties in terms of destinity etc. Secondly, the liberated beings are preceded by the worldly beings which do not precede the former. Moreover, the worldly beings have self-experience of different types of volitions leading to their different destinities etc. In contrast, the liberated beings have no such selfexperiences, though they might have it indirectly during their wordly stage. Supplementary Notes
1.
The commentary deals with the following points.
(a) The term 'world' (sansara) means acquiring different births due to substantive or modal karmic effects. It has five varieties mentioned in the text. (b) The term 'liberated' (mukta) means the living beings who have destroyed physical and psychical karmic bondages.
(c) This aphorism cannot be composed with the addition compound despite its brevity as it will have a different meaning altogether due to reversal of two words, thus, implicating the secondariness of the liberated beings.
(d) The word 'ca' in 2.10 is not meant for conjunctive purpose but for indicating the secondariness of the liberated beings just as in the case of
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