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Biology in Jaina Treatise on Reals
like subsidence etc. cannot be there in the soul until it has some inherent characteristics. 8. These volitions arise due to different karmic causes but still, they are intrinsics of karma-subjugated soul. The soul is their material cause and karmas are only instrumental cause. 9. These volitions cannot be taken as those belonging to non-living 'Prakrti' of absolutely permanent soulist Sānkhyas as they are the insepartable properties of the conscious soul. The feeling of 'I' in the from of 'I am angry, conscious etc.' suggests the inseparable relation between the soul and its volitions. The conscious man utilises the objects known through intelligence. Any intrinsic volition can be proved to belong to the soul. For example, nine varieties of destructional volition belong to the soul as they are destructional like the salvatedness. They may belong to the soul as they are causes of salvation like destructional knowledge etc. Had these volitions been ascribed to non-living entities like Prakrti or specific combination of non-living elements, they could not be the cause of salvation. A non-living cannot be so, otherwise Devadatta may have to suffer for the crime of Jinadatta and the studies of Bhavadatta may cause first division for Ramadatta. 10. It is contended by the Nyāya and Buddha schools that if these intrinsic volitions are dissociated during the liberation, the liberated beings will have no characteristics and the soul will be devoid of soul-ness and, therefore, nonexistent. However, it it is assumed that the living beings do not dissociate these volitions while under liberation, it will mean no liberation at all. This contention could be explained by the Jainas on polyviewistic approach. They presume that the soul does not dissociate volitions with respect to consciousness, destruction and inherence. It does, however, dissociate volitions with respect to subsidence, realisation and destruction-cum-subsidence. Thus, there is no complete loss of characteristics at any time.
Moreover, the volitions can never be assumed to be lost completely even in the state of liberation as it would mean that the modal states are not the characteristics of the entities as they are changing every time. If these are not accepted, the entities will turn non-modal and permanent. There will be no action in them and there will be non-existence of entities like the soul even. The Jainas postulate that there are some volitions which are momentary while there are others which are eternal. Thus, for them, there is no case for the nonexistence of entities at any time. 11. The classes of conjugational volition follow the algebraic combinational rule, so that, 5C, = 10 etc. Q. It is very difficult to prove the existence of consciousness or soul even under the subjugation by the alcoholic nature of karmic realisations. A. It is agreed that the soul is eternally karma-bonded. However, its independent existence can be proved by its intrinsic charcteristics like
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