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of sound as a quality of space. But it is interesting to know that Jainism explains sound in relation with material particles as a result of conoussion of atmospheric molecules.
To prove this thesis, the Jaina thinker employs arguments which are generally found in text-books of physics—1. That there is no sound if the atmosphere is removed. 2. That it takes time to travel. 3. That it is reflected in the form of an echo by the obstructive barrier are-all facts known to ancient Jaina thinkers.
Biology.
Turning to Biology, Jaina thinkers were acquainted with many important truths relating to this branch of knowledge. The biological concepts found in Jaina thought are unique and inter. esting. The classification of the biological kingdom into different groups according to the sense-organs is an important point to be noted. This classification is based upon the number of senseorgans present in the organisms. It is recognized that the plant world is also a living kingdom. Plant life is described as life with one sense--organ namely touch alone. Next higher to that comes organism with two senses. Touch and Taste. Above that is the organism with three senses Touch, Taste, and Smell. Then comes the class of organismis with four senses-Touch, Taste, Smell, and Sight. Next to that is the class of five senses-organisms having the sense of hearing in addition to the other fourTouch, Taste, Smell, Sight, and Hearing The highest class of organisms consists of five senses of organisms with the additional characteristic of Manas which is also a form of indriya. The The last, would represent human beings. Thus, we have the gradation of the animal kingdom from the lowest organisms to the highest; man figuring as the lord of the organic world. This biological classification of animals is peculiar to Jaina philosophy, and it is nowhere found in Indian thought. We may further add that the doctrine that the vegetable kingdom consists of living organism and that it is a part of the biological world is also
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