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

Page 152

Atomism
117
cannot take place without action. There must be some cause (nimitta) of action because of there being kārya (effect). If there were no nimitta (efficient cause) the first action would not have taken place. If nimitta is admitted even, there will come up a defect (dosa), because effort (prayatna), striking and restriking (abhighata), etc., (any such unseen force) are accepted as nimitta of action; there will not be the first action (adya karma) in the ultimate atoms due to its impossibility (i. e. negaition of Adrsta). The reason is this that the effort the quality of soul is not possible in that state, for there is the absence of body. When there takes place the conjunction of soul with the Teflective mind in the body, then the quality of soul-effort is possible. In this way the solution of drstanimitta (perceived cause) like striking (abhighāta), etc., should be made. Thus only after the creation of the mind, etc., effort, striking etc., are possible, but not before that.
If Adrsta is accepted as nimitta (cause) of the first action, even then one question arises whether that Adrsta is samavāyin
inhering) in soul (i. e. there is the relation of Adçsta with soul) or in atom. By both ways Adrsta can not be nimitta in atoms because Adrsta itself is non-intelligent (or non-conscious), it cannot perform any action by non-intelligent individuality (svatantratā) till it is not established by or associated with (adbisthita) intelligent soul (cetana). This is said in the Samkhya Philosophy. For this reason such soul in which intelligence is not born is acetana (non-intelligent) in that state. And if Adřsta would be samavāyin in soul, it cannot become nimitta (cause) in atoms, because the relation of Adřsta is with soul, not with atom. If it is argued that there is the relation of atoms with soul which is associated with Adřsta then there will arise the problem of being constancy in the action on account of the relation being constant, for there is no other determinant in pravștti (action). Thus there will be the first action in atoms for there being no definite cause of action in the absence of action; there will not be conjunction and in the absence of it there will not be the effects like dyads, etc.