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The Jaina world of Non-living
it experience pleasure or pain? If the soul is non-eternal, it will have momentariness and, thus, it cannot experience the same. It is observed that only a non-momentary soul can experience pleasure or pain due to contacts with desirable or undesirable objects. They could be accidental. They are dependent on good or bad volitions requiring early memories and corresponding actions. They cannot be possible in case of non-permanent soul. A. This is not correct. The Jainas believe in the soul with eternal-cum-non-eternal character. The pleasure and pains are, therefore, possible there Supplementary Notes
The commentary deals with the following points : (a) The definition of pleasure and pain in term of desirable or otherwise feelings and of life and death in terms of continuity or cutting off respirations. The first two are psychological while the other two are physical events. (b) The order of pleasure etc. in the aphorism has been justified in terms of their preferences. (c) There is no possibility of feeling of pleasure, pains etc. in the absoultistic concept of permanence and non-permanence of the soul. They are possible only in case of aspectal permanence-cumnon-permanence concepts. This view has been logically supported. 2. Not only the feelings and events mentioned in the aphorism 5.20 arise due to mattergic causes, but mattergy itself assists other mattergies to undergo physical and chemical transformations etc. in term of sense-organs and other processes (like purification of metals by ashes etc.). 3. The word 'ca' (etc.) is intended to include other senses and effects as mentioned in commentary on 5.19. 4. Kundakunda says that this aphorism also represents the popular point of view where the worldly soul is said to experience these feelings and effects as actor and enjoyer of karmas.
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