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JAINA PHILOSOPHY : AN INTRODUCTION
which is rūpin.' In other words, it is matter which can be touched, tasted, seen and smelt, because matter has gross form. Ajīva is not only matter but something more. The medium of motion, the medium of rest, space and time also fall in the category of ajīva. The following table will clearly show the real position :
Substance
Conscious 1. Jīvāstikāya
Non-conscious
Ajīva
With form (Rūpin)
Formless (Arūpin) 2. Pudgalāstikāya
3. Dharmästikāya 4. Adharmāstikāya 5. Akäśāstikāya
6. Addhāsamaya (Kāla) The last four categories of ajīva are formless. Hence, they cannot be touched, tasted, seen or smelt. It is the rūpin only which can be touched etc. Such substance is 'pudgala'. Therefore, the four characteristics of form can be ascribed to 'pudgala' (matter) only and not to 'ajīva' as a whole. 'Pudgala' (matter) is a part of ajīva, and it is needless to say that the characteristics of a part cannot be attributed to the whole. The criterion of 'ajīva' is non-consciousness. Hence, from the dualistic point of view, the conscious substance is jīva, while the unconscious substance is ajīva." Canonical Conception of Classification :
In the Bhagavati-sutra substance is classified into two divisions. These two divisions are the same as we have already
1. Rūpīṇaḥ pudgalāḥ -Tattvārtha-sútra, V. 5. 2. Nityāvasthitanyarūpāni - Ibid., V.4. 3. Bhagavati-sūtra, XXV. 2; XXV. 4.
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