________________
The Jaina world of Non-living
perceptible by excellent knowers or omniscients. Despite this, their existence is accepted. Similarly, the existence of the realities of medium of motion and rest is also beyond direct cognition but they are perceptible by the omniscients. Why their existence is not accepted like those of pains and pleasures etc. on the same grounds?
36. Q. It is found that volitional natures of soul like knowledge etc. and mattergic changes like formation of curd from milk etc. are mutually dependent. They do not require any supra-sensual realities like the medium of motion and rest. Similarly, the states of motion and rest are also mutually dependent and do not require these mediums. Thus, there should be their non-existence.
A. This logic does not stand scrutiny. It has already been pointed out that the birds etc. should have these general external mediums for their movement and rest. Moreover, even the emergence of knowledge and curd-formations etc. also have time as external factor.
37. Q. The Vaiseṣikas point out that the divine or vital force (Adrṣta) is the quality of the soul. It causes the effects of pain and pleasures. It is also the provider of the means for them. The aphorismic text 5.2.13 and 17 point out that (i) burning of fire upwards, (ii) oblique movement of air, (iii) the first motion of atoms and mind, (iv) approach and retreat, (v) combination of bile and humus elements and (vi) contact with other bodies - are all effected by this vital force. It could also cause movement and rest.
A. This is not correct. The mattergies are non-living and they do not have the quality of vital force. They also do not have merit and demerit. Hence, there will not be motion and rest in mattergies under this concept. This is undesirable.
38. Q. Generally, the mattergies serve the living beings. Thus, they will have their motion and rest due to the vital force of the living beings they
serve.
A. This is not correct. The property of one entity does not have the capacity to initiate its property in other entities. It has already been said that an entity cannot cause any activity in others which is not inherently active by itself.
Jain Education International
For Private & Personal Use Only
151
www.jainelibrary.org
