Jaina World of Non Living

SR No.: 001658
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2000
Total Pages: 306
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 17 MB

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The Jaina world of Non-living
presumes the rebirth of the salvated beings, there will be no salvation at all as it is endless. Moreover, there are infinite karmas and quasi-karmas in every living unit. If they are postulated as finite, there will again be no world after sometime and, therefore, no salvation in due course. Similarly, if the past and present are assumed finite, there will be loss of public statements like early or late. This is not logical as there cannot be origination of non-existent and destruction of the existent. If the space is assumed to be finite, there will be possibility of assumption of solidity beyond space. If this is not acceptable, and space surrounds space, then, space becomes infinite. Supplementary Notes 1. The commentary deals with the following points : (a) The etymological meaning of the term 'ananta' representing the numbers beyond innumerables. (b) There is difference between 'innumerable' and 'infinite'. Referring to commentary on 3.38, the value of 'infinity' of different types is sufficiently larger than the innumerable, the minimum being, minimal peripheral infinity. (c) The 'infinity' is known and perceived only by the absolute knowers omniscients in the form of infinity itself. If the concept of the infinity is not accepted, there will be following flaws : (i) There can be possibility of non-existence of the quality of omniscience. (ii) There will be loss of the world and salvation. (iii) There will be loss of concept of three types of time. (iv) The infinite space can be proved only be admitting the concept of infinity - cosmic space surrounded by non-cosmic space. (v) Most philosophers accept the concept of infinity with respect to their different postulates. 2. The concept of infinity has generally been a philosophical one. However, the Jainas have extended it to have a calculational form through its nine varieties. It had no fixed value upto the time of George Cantor who proved infinity to be a form of actuality or reality. Now,
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