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Biology in Jaina Treatise on Reals
Enunciation) mentions that the living beings starting from the twothe omniscients without activity (14th spiritual stage) are mobile beings with respect to the embodiment (Aph:1.44). Hence, the mobileness or otherwise does not depend upon movement or stationariness. It depends solely upon the specific karmic realisations. 6. The term 'mobiles' has been placed first in the aphorism 2.12 because it has fewer letters and vowels. The mobiles are more respectable also because they have all types of capacitative and functional consciousness. Supplementary Notes 1. The commentary deals with the following points: (a) The worldly beings have two varieties- (i) mobiles and (ii) nonmobiles. Their order refers to their preferential respectability. These terms are defined on the basis of realisation of the physique-making karma of mobile and non-mobile species respectively. (b) If the mobiles are defined not on karmic basis, but on the etymological basis, it will lead to the non-mobileness of the (i) living beings growing into the wombs (ii) oviparous beings and (iii-iv) beings under intoxicated, snapine and fainted states. (c) Similarly, if the non-mobiles are also defined etymologically, the air, fire and water will have to be called mobiles as they are also moving. (d) The karma-based definition is canonically supported. 2. The monist might point out that when there is a universal supersoul pervading the universe, what is the necessity of this two-fold classification indicating plurality of soul. The concept of a single pervasive space illustrates the point where pots, fabrics and other entities do exist. It could also illustrate the pain, pleasure etc. of the different beings. Hence, there could be only nonmobiles and no mobiles.
This opinion is infested with the flaw of contradicting one's own tenets regarding the existence of different kinds of livinng beings figurat space. They have to be accepted in reality to maintain the scriptures. The Vaisesikās also agree to this point. 3. The concept of altogether elimination of non-mobiles and existence of only the mobiles is also not proper as it disturbs the two-fold classification. The sensory and mental perception and the inference also cannot prove this ordered classification because of fallacies. The assumption of specific shapes and sizes may prove the order, among the mobiles, why not, then, the same point is accepted for the existence of non-mobiles as they have also shapes etc. which prove their livingness. The fading and growth of plants depends upon their intakes. If the livingness in plants is not accepted, how the livingness in mobile beings in sleep, fainting or in womb could be proved. Thus, the two-fold classificaiton should be accepted by all.
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