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Reals in the faina Metaphysics
primitive plants, we have instances of such multicellular organisms. The remarkable fact about these protozoa is that not only had each of these cells forming their body an individual life of its own but that the total body had a cenobitic i.e. a communal life. In metaphyta which are multicellular tissue-forming plants, we find the same thing. Each single cell in the organ and tissue of these plants has a life of its own; at the same time, each organ and each tissue e.g. the pollen and stamens, composed of a number of homogeneous cells has a special vital function. It may be said that these multicellular organisms are in some respects akin to the Sādhāraṇa Vanaspati or the Ananta-kāya Sthāvara's of the Jaina's.
Coming next to the Jaina description of the two-sensed and other higher animals, we find that the principle is recognised that the human organism is the most developed, that there are animals which are less and less developed and that an order is traceable in the scale of animal evolution.
JAINA THEORY OF SUB-HUMAN ANIMALS HAVING SOULS. ITS IMPLICATIONS
The Jaina's call all their six classes of beings, Jiva's. This means that all these existences including the earthbodied etc. have Souls in them. However much the ultramaterialists may object to the reality and substantiality of Soul, it is generally conceded that man may be said to be possessed of a Soul, whatever meaning that expression may bear. Can we say, however, the same thing about the brutes and other sub-human animals? As is well known, Descartes suggested that there is a clear-cut and essential distinction between the Soul of a man and his body. Matter which constitutes the human body is extended and as such, is absolutely different from Soul which is characterised by consciousness. The Cartesians worked upon this dualism and contended that Soul was the monopoly of man and the lower animals who were wanting in the power of thought had no Souls. The bodies of the latter were only cleverly
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