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The Jaina world of Non-living
3.
and (iii) non-material nature in general representing senseimperceptibility. These terms represent the basic nature of the above realities.
The three properties of this aphorism can be substantiated by inferential syllogisms as below: (a) Eternality : The realities of medium of motion and rest etc. are
eternal because there is logical connection between their tri-timal attributes and modes. Immutability : The realities of medium of rest and motion etc. are numerically immutable because they do not interfuse with each other. Non-materiality : The realities of medium of rest and motion etc. are non-material because (a) they are pervasive and (b) they
are realities different from mattergy like space. 4. The terms of 'eternal and immutable can be distinguished as below:
The eternality is defined as to maintain and not to lose one's general and specific nature. In contrast, the immutability refers to the absence of inter-transformation capacity of these realities. 5. The term 'Arūpa (non-material here) does not mean absence of any differentia, otherwise they will be non-existent like horses' horns. The word 'rūpa' here means touch, taste etc. which are non-coexisting in these realities except one (see aphorism 5.5)
As all the realities of 5.1 and 5.3 have common characteristics of eternality and immutability, similarly non-materiality could also be taken as a characteristics of all. However, the next aphorism indicates exception to this assumption.
Rūpiņah Pudgalấh 5.5 The mattergic realities are possessed of form (or colour) or materiality. 5.5. 1. The word 'Rūpa (form) has many meanings. It may mean substances, nature, practice, scriptures, primary elements, specific property of colour etc. and form or sense-perceptibility in different
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