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The Jaina world of Non-living
Supplementary Notes 1. The commentary elaborates on the following points : (a) The term 'activity' means translatory motion due to internal and external causes. It is not observed in the first three realities as in aphorism 5.6. (b) The inactivity does not lead to non-existence of the triad of origination etc. in these realities. It also does not mean the realities not to be able to serve as helping cause due to it pervasive character. It causes activities of motion, rest and accommodation. (c) The logical refutation of Vaišeşika's view that the soul is also inactive due to its pervasive character. It causes activity in hands etc. due to inherence with qualities of effort and conjunction which are real causes of activity. The inactive soul or its attributes cannot cause activity in others or self. The support of illustrative examples of fire, gravitation, medium of motion etc. has also been refuted on verifiable grounds. (d). The two-fold activity of mattergy-natural and efforted. (e). The activity and the reality are non-different from each other from substantive point of view and different from each other from modal point of view. 2. This aphorism also refers to the dissimilarity of the realities of the living and mattergy with respect to inactivity which is observed in other three realities of aphorism 5.6. Thus, the inactive realities are similar on the basis of inactivity and the other two are dissimilar to them in this respect. These are internally as well as externally active. 3. It will be mentioned later that the reality of time is also inactive or inert. 4. The activity or inactivity of realities refers to their intrinsic nature 5. The inactivity of these realities can be proved by the following inference:
"The medium of rest and motion are translationally inactive because they are pervasive like space." Of course, they are active non-translationally and transformationally as, otherwise, they cannot be called realities.
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