________________
Biology in Jaina Treatise on Reals
OM NAMAH SIDDHEBHYAH [Bowings to the Liberated]
Tattvārtha-Rājaa-Vārtika (Royal Semi-aphorismic Explanatory on Reals)
SECOND CHAPTER
Q.
The trio of right faith, right knowledge and right conduct are described with reference to the path of salvation. Their definition, causes and objects etc. have been elaborated in the first chapter. It has been said that the right faith is the belief in the categories of reals as they are. And they are the living, nonliving etc. Now what one should believe about the living (or the Jiva) - the first category of the reals so that one could acquire the right faith through its definition, knowledge and devotion ? A. The category of real (Tattva) means the nature of the real itself. That should be known and believed.
If it is so, what is the nature of the real named as the living (Jiva)? The first aphorism 2.1 is intended to respond to this question :
Aupaśamika-Kṣāyikau Bhāvau Mišrašca Jivasya
Svatatvam-Audayika-pārisņāmikau Ca 2.1
The characteristic nature of the living (Jiva) consists of five volitions. The first three are cause due to (i) subsidence of karmas (ii) destruction of karmas and (iii) destruction-cum-subsidence of karmas or mixed process of karmas. The fourth one is caused due to (iv) rise, realisation, fruition or operation of karmas. The fifth volition is due to (v) the inherent or natural transformation capacity of the living.
There could be an alternative introduction for the aphorism 2.1. The standpoints and organs of valid knowledge (Pramānās) have already been described. They are instruments to learn about the knowable objects. There are seven reals - like the living etc. as in 1.3. They must now be described. The first of the reals is the living one. The aphorism 2.1 describes the five-fold volitional nature of the living. 1. When water is muddy and cleaning nut plants (kataka etc.) are added to it, we observe settling of mud downwards and clear water upwards. Similarly, the non-manifestation of karmic power (i.e. like mud) in the living soul due to causes like dispositional purity is termed as subsidence (settling). The volitions for the process are known as subsidential volitions. 2. The destruction is the process where there is complete removal or dissociation of the karmas and resultant perfect purity of the living soul. It can be illustrated by the example of the same water as above from which mud has been subsided, looks perfectly clear when it is transferred to another clean
37
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
