Scientific Contents in Prakrta Canons

SR No.: 001670
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1996
Total Pages: 608
Language: English
Classification: Book_English, Science, & Religion
File Size: 9 MB

Page 411

Definition of Living :
389
To find the equivalent term for the word 'mana' has always been a problem. It is equated generally with current mind. However, when the question of physical and psychical mind comes in the way, it is the brain which is equated with physical mind. The psychical mind is precursor energetic source of brain functions. This equation leads to existence of psychical mind among the non-5-sensed living beings. Could it be canonically correct? The author feels it could be a better plea for this problem than assuming transformation or modification of soul into senses. How a non-material soul could do so is a deeper problem for answer.
The characteristics of instincts is merely an extension of the basic quality of sensitivity, irritability or consciousness showing its various modes of expressions. It should not be taken as any additional property of the living. The defining of the living through vitalities and completions, however, suggests the material approach for the living. Classification of the Attributes
All the attributes of the living found in canons and described above may be termed as specific in current terms. It seems that the term 'dravya' or reality was not a Jaina coin as Kundakunda and Umāsvāti have used 'Astikāya' and 'Tattva' terms for it. The dravyas become real because of their property of permanence through changes. Umāsvāti uses the term 'Dravya' at quite a late stage in chapter 5 of his TS. It could be presumed that the term 'dravya' of NV system was included in Jaina metaphysics at a later stage when this system was having a profound scholastic appeal in the world of seers. This has also been observed by Malvania specially in case of Umāsvātia'.
Reality has been elaborated with similarities (general) and dis-similarities ( specifics) by the Vaiśesikas. This has been followed by Umāsvāti. Accordingly, the general definition of reality detailed earlier applies to the living one as it has existentiality, i. e., permanence through change ( birth and