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The Concept of Matter in Jaina Philosophy
Therefore, the characteristics like rupa, etc., cannot be many. When atom has been disproved, then the multiplicity or manifoldness of substance also has become defective with it (atom). But one cannot ascertain rupa (matter or visibility) as one substance only, for, if an object of sense of vision (eye) is conceived as one substance, then its undivided apprehension wil be direct. But the actual experience in life does not say so. Again, the alternative is meant only for the sake of argument, when discrete atom is disproved, then the combined atom (samghāta paramāņu) also becomes automatically disproved and the objectivity of immediate (direct) matters like eye, etc., also is disproved. Only pure sensation or consciousness (Vijñaptimātra) is proved.1
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1. So'pi parvasamūhatvāt parvapi svāmśabhedataḥ (86) Amsa api tattvato na santityaha -amśā apyaṇubhedena iti/ amśāḥ parvabhāgāḥ api aṇubhedena paramāņuśo vibhāgena bhidyamānatvāt kalpita eva, aṇavo'pi na pratyekaṁ paramarthasantaḥ ityāha-soapyaṇurdigvibhāgataḥ ? disām pūrvāparadakṣinottarādharordhvasvabhāvānām sambandhena vibhāgato nānātvāt ? tadvibhāgabhedadbhidya mānasya paramānoḥ sadamśatā syāt? dikṣu vā vibhāgāḥnānādigavasthitā nānārūpāmśāḥ paramanoḥ, tato bhedena na tasya svabhāvo? etc. Vimsatikārikā-14); Bodhicaryavatara, Navama Pariccheda, p. 235. Satkena yugapadyogātparamānoḥ ṣadamśatā ṣaṇṇām samanadeśatvät pindah syadvāņumatrakaḥ, Vimsatikarika-12.
Te'pi, punaraṇīyamś bhāgaḥ tathaiva nirūpуamānāḥ niratmatayā nabhaḥ-svabhavatām pratipadyante ityaha digvibhago'pityädi-digvibhägo niramśatvādākāśam tena nastyanuḥ ?" (87), Ibid., p. 236; pp. 261, 281.
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