Jaina World of Non Living

SR No.: 001658
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2000
Total Pages: 306
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 17 MB

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The Jaina world of Non-living
illumination. If there are spacepoints of atoms, either it may not be called as such or the aggregation of spacepoints may be called 'atom'.
4. Q.
If there are no spacepoints in atom, it may be non-existent like ass's horns.
A.
This is not so. It has already been said that the atom has only one spacepoint. It is not like ass's horns which have no spacepoints at all. 5. Q. It has to be asked whether the atom has beginning, middle or end in its extension. If it has, it will have spacepointedness. If it does not have, it will be non-existent like ass's horns.
A.
This is not correct. The knowledge exists despite the fact that it has no beginning, middle and end. Similarly, atom also does exist. Its existence will be proved later on under 5.25.
Supplementary Notes
1.
The commentary deals with the following points :
(a)
There is a three-fold logical support for the atom to have no spacepoints:
(i)
It is a uni-spacepoint entity which is indivisible.
(ii)
There is no smaller size or quantity than the atom.
(iii) The term 'anu' (atom) has an etymological meaning of ultrafineness.
(b)
The non-spacepointal statement about 'atom' does not mean its non-existence. It is uni-spacepointal (where one is not taken as any number). Thus, 'non-spacepoint' means 'not more than one spacepoint'. (c) The 'atom' has a real existence despite its 'no beginning, no end and no middle' characteristics like knowledge (vijnāna).
2.
The Svetämbara canons like Bhagavatī and Sthānanga have the term 'parmāņu or parmāņu pudgala' while Umāsvāti has the term 'Anu' in this aphorism and in 5.25. However, Kundakunda has both the terms in the same verse 20 of Niyamsara. Thus, it seems the two terms have the same meanings. Both of these terms have been translated as 'atom' by S. A. Jain, K K. Dixit and two Shastris in their translations or commentaries. J. S. D. has done well to compose the aphorism 1.28 in terms of 'Na Parmāṇoh' in place of 'Nanoh' here. This term has been most popular throughout the world since early centuries. We have preferred
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