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The Jaina world of Non-living
leather or diffusion of oil on water surface. Lamp light is a proper illustration for this process. (b) The expansion-contraction nature does not make the pure living as non-permanent or composite entity. Substantively, the living reality is always permanent while modally, it could be non-permanent. The compositeness can also, thus, be explained on the basis of polyviewistic approach. The pure living unit is non-composite due to its nonmateriality, substantivity and non-causal spacepointality. However, it is composite with respect to its embodied modes. (c) The embodied soul does not occupy the ultimate one, two etc. spacepoints as it is embodied and body has a minimum size of an immunerableth part of an Angula (app. 10cm) containing innumerable spacepoints. The salvated souls also have a spacepointal structure equivalent to a little less (about 2/3) than the size of their worldly bodies. (d) The realities of medium of motion etc. cannot be called nondifferent from each other as they have their specific differentia with many respects like location, shape, contact, occupancy etc. which may be common to all like the coexistence of colour etc. in the same entity. 2. Pūjyapāda has added one more point to prove identity between non-material realities. They commingle with each other. This does not stand scrutiny as they have specific differentia which is never lost even during commingling. 3. The spacepoint structure of the salvated soul is said to be equal to the 2/3 size of their embodied state. Khūbchand Šāstri states that this reduction is due to loss of air in the body after salvation. This means that our physical body contains one-third volume of air in the total body volume. 4. Vidyānanda has expressed the meaning of this aphorism 5.16 in terms of an inference :
"The living realities occupy innumerableth part etc. of the occupied space because they have the quality of expansion and contraction like the lamp-light."
This aphorism is based on apparent, empirical or realistic standpoint rather than absolute or idealistic standpoint. One observes the
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