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: THIRD LXCTURE;
3. The 4. Avayı 5. Dharaba
(The following is in my notes taken at 'the time of the lecture):--Throughout the whole process, the working of the mutijnana is dependent upon the interpretive faculty, either of the words of a language, or cf the actions of the hands and body, etc. There are two kinds of mutijnana, one which is based and one which is not based on this interpretive faculty.
( With reference to the statement above, that each state of the soul had a beginning, I asked the question "If each state had a beginning, then it follows that the state of being in combination with karma, must have had a beginning and yet it was said that the state of being with karma had no beginning, How are these statements reconciled ? " I received the answer and saw the solution. The question arises from ambiguity in the meaning of the word ' state'. The particular state in which the soul is at any given date and place did have a beginning. The state of existence, if' existence' can be called a state, it should rather be called a 'fact'; the 'fact' of existance did not have a beginning; there never was a time when the individual soul did not exist in some state and in some place.)
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