Concept of Matter in Jaina Philosophy

SR No.: 001663
Original Sutra Author: N/A
Author: J C Sikdar
Publisher: P V Research Institute Varanasi
Publication Year: 1987
Total Pages: 412
Language: English
Classification: Book_English, Philosophy, & Physics
File Size: 23 MB

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The Concept of Matter in Jaina Philosophy
text. The elements which are the producers of various vịttis (activities) are called Mahābhūtas for their vastness. Thus Dharma (element) having one and the same colour and shape has been called Rūpa, Dhātu, Bhūta, and Mahābhūta by ame from different points of view
In the empirical world none of the various elements which are regarded as elements like water, etc. is the aggregate of Dhātus of one and the same category. As for example, an earth element as an aggregate of any particular earth-atoms would not be perceived in the empirical world. If an atom is taken as an example of earth-elements, then it is found in an analysis that there is an admixture of water, fire and air elements in it. It would be called earth because of there being a capacity of it to contain other elements in it. It that case, having been there combined earth-atoms, it must be admitted that there is a mixture of water-atoms in it. As a result of chemical action (paka) it has been transformed into the state of stone, so there is also a mixture of fire-atoms in it. As it is increasing (in volume), so it must be admitted that there is a mixture of air-atoms in it. By this order it should be understood that there is a combination of other elements in the elements like water, etc. 1
Besides the five sense-data (indriyavisaya), constituting external objects, the five sense-organs (indriyas) possessing colour and shape have been included in the list of Rūpa (Matter) and have been conceived as rūpaprasāda (translucent matter of sense-organs), which covers the body when it is living. They are the substratum of visual consciousness, etc.
According to Professor Stcherbatsky, this division of Matter (Rūpa) into objective sense-data and sense-organs is similar to the Samkhya development of Matter along two lines, “the one with the predominance of the translucent
1. Upalādike hi pệthividra vye saṁgrahapanktivyūhanadarśanā
ccheşānām jalatejovāyūnāmastitvamanumlyate -Abh. K., 1. 17, Spuțārthā.