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JAINA BIBLIOGRAPHY
P. 100. Moreover every object acquires new character with changes in time, Only the omniscient therefore knows and object fully.
P. 101. Jain conception of substance. The world is composed of substances of different kinds and a substance is possessed of some unchanging essential characters (Guna) and accidental characters undergoing modification (Paryāyas). Change and Permanence are both, therefore real.
P. 102. There are three factors present in reality, viz. permanence, origination and decay. Casual efficiency is not the mark of reality as Buddhas think. The Buddha theory of momentariness is also untenable.
Classification of substances. Subs
P. 203. Refutation of momentariness. tances extended and non-extended.
P. 104. The living and the non-living substances. The fettered and the liberated substances. The Moving and the non-moving; the five kinds of immobile living substances having only one sense. The mobile living substances having two to five senses.
P. 106. Jiva is a soul, souls have varying degrees and kinds of knowledge. The soul manifests itself and others. It is eternal.
Pp. 107-8. Like light the soul pervades the entire body in which it lives. Soul's occupying space simply means its presence in the defferent part of space and not filling space like a material body allowing no other matter to occupy it. Soul's presence does not prevent another soul's presence in a same space. Proofs for the existence of soul.
P. 109. Cārvāka view that unconscious material elements can produce consciousness is not verified by perception nor by inference.
The inanimate substances ajīvas ---Pudgala, Akasa, Kala, Dharma
Pp. 110 - 14. and Adharma.
P. 115. Bondage of the soul. The soul in itself is possessed of infinite potentiality. Due to Karman it is associated with matter and thus its limitation or bondage occurs.
P. 116. Passions attract matter to the soul, the body and other conditions of an individual are all due to Karma.
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