Scientific Vision of Lord Mahavira

SR No.: 002011
Original Sutra Author: N/A
Author: Chaitanyapragyashreeji
Publisher: Jain Vishva Bharati
Publication Year: 2005
Total Pages: 202
Language: English
Classification: Book_English, Science, & Philosophy
File Size: 12 MB

Page 159

Biological Issues in the Bh.S
133
'knower'. Knowing and experiencing are inherent in the soul.34 Knowledge is born or rather emerges, with or without the help of sense-organs and the mind which are only external instruments, in the different states of the soul as their spiritual counterparts. The soul could never be bereft of consciousness. Even one-sensed beings such as plants, fire, air, water and earth do possess the feeling to touch and can experience pain.35 These beings are asamjñi. they do not possess brain or mind. But by suitable electronic apparatus, not only the pain but also their awareness and expression of the pain can be recorded and studied.
Thus, the Bh.S and all the other works maintain a unitary view about consciousness as essential quality of the living. Due to consciousness alone soul differs from other entities. Conscience is twofold:36 knowledge and intuition. All the latter Jain thinkers whether they are Umāswāti or any one else, like the Bh.S, mean both knowledge and intuition by the term 'upayoga'. Kundakunda has used the word cetanā in the sense of 'upayoga'. Akalanka clearly gives different meanings of these two terms. He opines that upayoga is the manifestational form of consciousness and cetanā is a capacity factor.38
The literature reveals some difference regarding the meaning of the term consciousness itself. To Umāswāti, it means only knowledge and intuition. Akalanka adds bliss and strength also saying that all living beings exhibit a group of four qualities implying bliss, strength, knowledge and intuition. The term, thus, represents the generality of attributes distinguishing the living from the non-living. {B} Vitalities or Prānas
The text Ācārānga mentions four synonyms of soul39-prāni, Bhūta, Jīva and sattva to indicate living beings in general, without differentiating them. The same words are found in the Bh.840 with their etymological meanings. The Bh.S has defined them accurately. However, the Bh.S and the commentator Śīlānka“! have indicated that each term represents different classes of living beings as shown in the following table. The point to note here is that all these terms exhibit observable, physical qualities of the living entities.
In the Bh.S. twenty-three synonyms have been given for soul (jīva) and in Dhavalā twenty synonyms. Everywhere, however, the four-words-prani, Bhuta, Jiva and sativa are commonly used for soul.
Besides, in the Bh.S42 and also in other works we do not see any difference between jīva and prāni. Jiva also means vitality (prāna) because jiva lives on account of it. We find the same meaning in Pravacanasāru43, also it has clearly been stated that one who lived, lives and will live due to four kinds of prānas, which are physical in nature, are known as jiva.