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Some Aspects of Indian Culture
difference and difference in unity. This universe according to Jinism, is a permanent canvas on which are always displayed new compositions and decompositions, unities and disunities, associations and dissociations. Here also, as in the definition of jiva, Jinism takes its stand exclusively on golden mean and instead of erring on any of the extremes tries to reconcile the antagonistic schools of thought which lay exclusive emphasis either on the eternal or the ephemeral aspect of a thing.
The favourite tenet of the Jaina metaphysics is the trinity of Utpado, Vyaya and Dhrauvya. It runs through and under cogitative substance and non-cogitative substance of which this universe is composed. This is very well explained by a line from Syadvādamani.jari: वस्तुत्व चोत्पादव्ययध्रौव्यात्मकम्. This law holds good in both the worlds animate and inanimate. VĀCAKA UMĀSVĀTI also supports this view in his Tattvārtha Sūtra by saying 3811707mutang a' . Here the word Ut pāda does not mean any new product or creation, inasmuch as it does not believe that the world has a beginning or an end. Sat or an Entity is a permanent substratum on which there is an incessant display of Ut pada and Vyaya. The following verse from HARIBHADRASURI's Saddarśanasamuccaya may well be quoted here :
उत्पादव्ययध्रौव्ययुक्त यत्सत्तदिध्यते ।
अनन्तधर्मात्मक वस्तु तेनोक्त मानगोचर:09 ॥ WARREN in his book called Jainism expresses an opinion to the effect that this guna of origination (ut pada) is just to show that in the permanent universe there is always origination of its modes or manifestations.
The sum and substance of the whole discussion regarding Jaina Metaphysics may be said to be that it has made room for the two contradictory phases--eternal and ephemeral Destruction is involved in origination and origination ends into destruction There is an incessant flow of these two on the permanent bed of sat. Being, as it is testified by experience, is that which involves a permanent unit which is incessantly losing some qualities and gaining new ones, 24
(5) Now let us discuss biology. It is well known that the Jinism is a pre-Christian religion and biology is a product of scientific age. So it is not legitimate to expect a well-defined enunciation of biological principles in a system before us. Still however the fragmentary material which is at present available is so decisive as to land us on correct estimation of its principles from which wild and fantastic notions pertaining to gods and goblins, denizens and devils should be safely kept apart.
Original research of Jaina biology consists in assuming and asserting the organic unity in the plant and the animal world. Vegetable kingdom is clearly organic. Its nature has been keenly observed and minutely described.
There are two main divisions, namely, the plant world and the animal world. The first group possesses one sense throughout--the sense of contract.25 The second is sub-divided into four types, starting from insect such as earthworm and ending in man having two, three, four or five senses as the case may be.
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