Book Title: Jaina World of Non Living Author(s): N L Jain Publisher: Parshwanath VidyapithPage 61
________________ The Jaina world of Non-living character in all realities except itself. It is a non-extensive atomic reality. It has two varieties - apparent and absolute. G.R. Jaina calls the first two of these as mysterious physical principles having a different meaning for them in comparision to their traditional meaning of duties or their being attributes of soul as in other systems. They are realities as they have attributes like mattergy etc. A similar inferencial syllogism proves the space also as a reality (Cārvākas do not admit it). The probans here has neither the flaw of subjective nonexistence nor the flaw of characteristical non-existence. 11. The variety of non-living reality has been subject to not only philcsophical speculation as in these aphorisms from the early days, but it has also been extensively subject to scientific studies during the last few centuries because of their objective experimental nature. It will be interesting to correlate the ancient postulates with the current one. G. R. Jaina has pointed out that science and religion - both claim to be in the pursuit of truth. However, he refers to Einstein as indicating that the scientist can know the truth but not the absolute truth. The scientific truths are relative and not absolute. He points out that there is a great contrast between the never-changing laws of nature postulated by the omniscients and the ever-changing theories and concepts of modern science. The religious concepts cover both - physical and spiritual worlds. Could it be said convincingly that both of these could be called never-changing ? It may be comparitively better in the spritual sphere but they had their days in physical sphere. Moreover, the absoluteness of concepts can not be justified by those whose basic tenet is relativism. On this basis, a histrorical perspective should be taken to justify, modify or even substitute the older concepts in view of the newer and newer phenomena observed. This will sanction scientificity to the religion which is the demand of the day. 12. Pancāstikāya points out that the reality of medium of motion is non-material by nature and does not have qualities of touch, taste, smell, colour, sound or contact. It is an absoulute, eternal and continuous medium pervading the whole occupied universe. It is absolutely nonatomic but for purposes of practical convenience, it is assumed to be 56 Jain Education International For Private & Personal Use Only www.jainelibrary.orgPage Navigation
1 ... 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306