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
(f)
Other tangible entities (atoms and aggregates smaller than karmic vairforms).
One need not elaborate categories (a) and (b). The five bodies of the living beings have already been described under 2.36. Out of them, the gross-body is normally sense-perceptible. The others are gradually getting finer and percieved by omniscients, clairvoyants and telepaths. The materiality of physical mind has been proved on the basis of its instrumentality in acquiring knowledge in commentary 5.3.3. It is equated with current brain. The term 'Karma' has a specific meaning in Jainology. It is a subtle material particle responsible for worldly cycles of the living beings. It forms the fifth category of aggregatal classification of Kundakunda (to be detailed under 5.25) in his Pancastikāya (76.76.1) and Niyamsara (21-24).
4. The aphorism 5.25 classifies the mattergy into atoms and aggregates. The material nature of aggregates is substantiated by their sense or instrument perceptibility. However, atoms (anus) are said to be the finest one non-perceptible by eye. Moreover, the canonical indivisibility has now been shown to consist of a cluster of finer particles- the ultimate of today being the quark. The recent fine instrumental techniques have led to postulate partial materiality or dual nature of these fine micro-world particles. The canons, Tattvārthasūtra and its commentary do not mention any of the particles equivalent to current atomic constituents - fundamental particles. However, many Jaina authors of today have a tendency to maintan the indivisibility of atoms of Jaina texts. It looks surprising when the Greek or Daltonain indivisibility has been shattered and accepted as a fact, why the relativist Jaina authors are unable to accept it? Will it involve some flaw in the concept of omniscience? [The point will be dealt with later].
5. The details about mattergy and mattergic entities will be given in aphorism (5.10, 11, 14, 19, 20, 23, 24, 25, 26, 27, 28, 33-37) later in this chapter.
6. Pūjyapada points out that the non-living and material mattergy of the Jainas is different from the non-living primordial element of Nature called 'Prakṛti' by the Sankhyas. It is postulated as formless,
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