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The Fabrics of life as conceived in Jaina biology
nor the result of elements, while soul is the name of that tattva (reality) with which (Soul) consciouness is related (as character or result) 29
If consciouSAC88 would have been the character (quality) of elements, then it should have been found in all elements at all times, just like that the existence (existentiality), etc. (general character) and hardness, etc. (particular character) are found in the elements at all times in which they are found 80
Now Haribhadra refutes Bhūtacalranyayada in this way that couscousness extata in elements as force (baktı), for this reason it is not perceptible, but consciousne88 existing in elements as force cannot be said to be nonexisting 10 elements.az
This force (saktı) and consciousness are either non-different by all means from each other or different by all means from each other If they are non-different, then this force becomes consciousness and if they are different, Consciousness should be related with something else 82
Again, the point of non-manifestation of cetapā (consciousness) does not seem to be logical, because there is no other entity (vastu), covering, consciousness and it is for this reason that the number of realities will go against the doctrine of the Materialists on the admission of the existence of gome such entity 38
Haribhadra further advances the argument to refute the contention of the Materialists that this thing is directly proved that the element has got the nature of these two qualities or characters-hardness and non-livingness and when consciousness is not of the nature of these two characters (1.c. cannot exist with these two), then how can it be accepted that it was born out of elements,84
If consciousness does not exist in individual (1.e. uncombined) elements, then it cannot exist in the combined clements just as oll cannot exist in Gand particles. And if consciousness exists in the combined elements, then It should exist also in individual eldments and so on. 86
In conclusion Harbhadra maintains tbe view, aster refuting the doctrine of Bhutacaitanyavada of the Materialists with his cogent arguments that the existence of force (sakti), etc, in soul, and of the unseen force and this
(adísta), which makes the possibility of Sakti, etc in soul, should be accepted * unseen force (adrsta), which is different from soul, is real and of many kinds and comes into relation with soul 90
The Sankhya makes the reply to the materialists' view on castanya in the following manner that the intoxicating power in liquor is a foroe, 1.e. a tendency to motion. This force is the resultant of the subtile motions pre. sont in the particles of the fermented rice, molasses, etc. A motion of a
