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
instrument. It is due to this easy modifiability that the entity is called 'Dravya' or reality. 3.Q. It is opined that as the person of Devdatta is named and called staffed (Dandi) because of his possession of a staff. Similarly, the earth etc. are called realities because they have a conjunction with specificcum-general attribute of realityness (Dravyatva) in them. This differentiates them with attributes and the actions leading to infer its affirmation and negation. Thus, a reality is due to its conjunction with realityness rather than modifiability. A. This is not correct as the realityness does not exist. Devdatta is an entity even before possession of staff and staff is also an entity through its circularity, length etc. even before its possession by Devdatta. Therefore, the connection of the separate entities is logically reasonable. However, this is not the case with the reality. The reality is not observed before its relation with the realityness. Had it been so, their conjunction serves no useful purpose. Similarly, the realityness is also not observable before its connection with the reality. Thus, both of these entities are nonexisting. Their connection is not logically proper. Even if we assume their existence, the non-existing entities do not have power to manifest themselves during their connection. It could be illustrated by two birthblind men whose combination or collaboration cannot produce the power of vision in either of them. Similarly, the connection of reality and realityness can also not produce the capacity of naming the reality as reality. The reality can not cause naming it as such before its inherence with realityness. It will remain as reality-in-self but no reality. If it could be named as reality without it, the inherence will be void. Similarly, the realityness also remains as realityness before its inherence with the reality, it can not cause the naming of reality as reality.
If the inherence between reality and realityness is desired not to be void, still as they do not occur independently or separately, they can not cause naming of reality as reality. Hence, the reality can not be defined as due to inherent relationship with realityness.
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