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The Jaina world of Non-living
that there should be no distinction between the universe and nonuniverse. However, there should be a distinct entity of non-universe separate from universe as it is denoted by the prefixed word 'a' (in a-loka) as in the case of 'a brahmina' or non-brahmina which means a human being different from brahmina. The prefix 'a' indicates the positively of a negative entity.
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22. Q. The realities of medium of motion and rest should not be there as the fish etc. do not move in the absence of water despite the presence of space and other realities. The presence of definite external causes is a necessary criteria for the processes of motion and rest. The other causes are not necessary.
A. This is not correct. It is postulated that the realities of medium of motion and rest are the general or neutral causes for motion and rest like the space for accommodation. Just as despite the presence of earth and water etc., space is the general substratum for all the realities, similarly, despite the presence of water etc. for fish etc., the realities of medium of motion and rest should also be taken as the general causes for these processes.
23. Q. The concept of only the reality of space as a pervasive reality is sufficient as the general cause for the motion and rest of all other realities. There should be no other realities for these processes.
A. This is not correct. This logic will lead to contradiction of postulates of all the major philosophical systems in many ways. The Vaišeṣikas pressume that, realities of space, time, direction and living beings are pervasive ones but they have their specific characteristics. However, there should be no need for separate postulation of the realities of time and direction as their functions will be served by the reality of space only. Secondly, the postulation of separate pervasive reality of the many living beings is also not necessary as a single living being could serve the purpose. It can be many through assumptions. Thus, the scriptural concept of many living beings due to their specific characteristics of intelligence, pains, pleasure, desire, effort, aversion, merit, demerit and latency etc. should not stand scrutiny.
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