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The Jaina world of Non-living
The Sānkhyas point out that there are three elemental categories in the world which have different qualities of pleasure, lightness, absorption, pains, covering and silting etc. They are also pervasive. If motion and rest are accepted as the functions of space due to its persvasiveness, all the qualities of different categories should accrue to either of the one of the three above. Thus, the different categories will have opposite qualities leading to the possibility of blending or confusion. Secondly, all the souls will have the possibility of one unit as they all have a common property of consciousness and enjoyment from the beginning to the end.
The Buddhas postulate that there are five aggregates- form, feeling, instinct, latency and knowledge which have different characteristics of sense-perceptibility, experiencing, causation, receiving and processing and knowledge. If all these qualities are assumed for one of these aggregates, and they are not possible without knowledge, thus, all of them will have to be accrued to knowledge only. Thus, no other aggregates will be there and correspondingly the self will also not be there.
All this is undesirable. Therefore, the medium of motion and rest should be separately accepted despite the pervasivity of the space reality. 24. Q. If the medium of motion and rest have equal and similar potencies, there will be possibility of simultaneous functioning of the
hen there will be motion due to the medium of motion, there will also be rest concurrently due to the medium of rest. Hence, there will neither be motion nor rest for the living beings and mattergies. It could be illustrated by the example of a body being simultaneously attracted and detracted by two equally strong birds in the sky - thus, it can neither move upwards nor come downwards. This mutual obstruction of functioning will lead to negation of motion and rest. A. This is not correct. The realities of medium of motion and rest are only halpers to those who have the natural capacity or instinct of modal transformations in themselves. For example, a lame man has a capacity to walk and the stick helps him to do it better. The stick does not capacitate him to move, otherwise it could move the men under stupor or
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