Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

Page 194

A SOURCE-BOOK IN JAINA PHILOSOPHY
173
EIGHT DISTINCTIONS OF PUDGALA The Jaina philosophers have studied the pudgala (matter) with its various distinctions, the like of wbich we do not get in other systems of philosophy. In modern science, we find recognition to large extent of the Jaina view of matter. According to Jainism the function of pudgala is ten-fold. (1) sabda (sound), (2) bandha (combination), (3) saukṣmya (subtlety), (4) sthaulya (grossness), (5) saṁsthāna (formation), (6) bheda (distinctions), (7) tama (darkness), (8) chāyā (shade), (9) ātapa (heat), (10) Udyota (cool-light).1
(1) ŚABDA (SOUND) Śabda (sound) is produced due to the friction of one molecule with the other. The sound is the object of sense of hearing i. e., ears.
Vaiseșikas do not consider sabda as a mode of matter. But they make it an attribute of ākāśa. Sāňkhya-darśana considers the formation of sabda as the sense cause of ākāśa. Jainas differ fundamentally from the Vaiseșikas and Sänkhya philosophers. They maintain that sabda (sound) is material in nature, because it becomes an object of sense-organ. Akāśa is not material in nature. And it cannot produce sound. Similarly, ākāśa is not a product of sound as the Sānkhya philosophers say. Because sabda (sound) is material in nature and hence sabda (tanmātrā) the subtle elements should also become material in nature. If śabdatanmārā were to be material in nature its product ākāśa should also be considered as material. But ākāśa is not material in nature. Therefore ākāśa is not a product of śabdatanmātrā.
Secondly, ākāśa is a substance which is formless. It has no qualities like touch etc. But sabda has form and it has qualities of touch etc. It can be grasped. The substance which is formless must have qualities which would also be formless. And then it cannot be grasped by the sense-organs which have form. The objects which
1. (a) Tattvārthasūtra, 5, 24.
(b) Dravyasāngraha, gātbā 16. 2. Pañcāstikāya, 71.