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 Conception of Matter in Jaipa Philosophy
anavasthā (regress ad infinitum); if they are devoid of parts, they cannot explain the production of other evolutes. Therefore, the atomic view is untenable.
Ācārya Sankara next puts forward the atomic theory of the Vaišeşikas and refutes it in the following manner : In the Universe the cloths, etc., are savayavadravyas (substances having parts). They, existing in themselves by the relation of inherence (or inhering relation), are produced by the assistance of conjunction (samyoga) of threads. By this similarity, whatever things are sāvayava are svānugata (existing in themselves), it is accepted that they are produced by the assistance of conjunction. There where further division of avayava (part=thread), and avayavin (whole=cloth) ceases to be, i. e. come to an end, exists an ultimate atom (paramāņu). Similarly, this world im which hill, sea, etc., are existing is sāvayava and it is endowed with a beginning and an end because of being savayava. And the effect (world) should not be devoid of cause, for this reason atom is the cause of the Universe. Such is the view of Kanāda, the author of the Vaiśesika Sūtra. Having experienced the four Mahābhūtas (gross elements of Matter) in the Universe four kinds of ultimate atoms have been conceived by the Vaiseşikas. Because of there being the division of earth, etc., their division takes place up to an ultimate atom and it is called pralaya (dissolution). After that in the beginning of creation motion is produced by Adřsta (unseen force) first in air-atoms. This motion (kriyā) unites svāśraya-aņu (inhering atoms) with other atoms. In this way the great material object called vāyu (air) is produced by the order of dyads, etc. Similarly, fire, water, earth and sensed-body are born. Thus the Uni,erse is constituted by atoms.
Ācārya Sankara refutes this atomic theory of the Vaiseșikas in the following manner: The conjunction of atoms existing in the state of division at the time of creation cannot take place without motion, for the conjunction is found in thread, etc., as associated with action (kriyāyuktatantu, etc.), i. e. conjunction