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of its parents, as well as its, own Karmas. Lastly, there also exist some objects like sky which are permanently accomplished.
Whatever is accepted and apprehended by us as being produced by means of samgarî or a group of materials, is nothing but a collection of atoms. This naturally leads us to believe in the existence of atoms.
Out of the five main bhūtas or elements, the first four viz Prithvi ( earth!, ap (water), téjas (fire) and vāya are sa-cetana or animate, because the symptoms of célană are found in all of them. But the fifth element vis, akāsa ( sky ) being a mūrla or incorporeal, acts only as a support and has no life. *
Though distinct from the variations of clouds etc, bodies made- of the first four elements are sa-eétaxa only so long as they are unstruck by any implerpent. These bodies turn lifeless immediately if and when they are struck by some implement.
At this point, the Bhag avāna explains the important doctrine of Ahimsā or non-violence. He dictates that according to the specific laws of morality, that which results in evil consequences, is called himsä and that which results in good fruition is called a-himsā
One does not commit himsi in spite of his striking a jiva If his motive in doing so is beneficial at the end; 01 the other hand, a person is said to have committed himsä on account of his evil motive, inspite of his abstention from strikirg a living being.
All these facts lead to prove that bhūtas do exist, and that out of the five main bhūtas, the first four are sa-cétana.
(u) Identity of Existence: Sudharman, the fifth Ganadhara. asksd a question as to whatever a living being in
* Vegetables being only a varity of Prlhvet should be included under Prthui.
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