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 18

Preface
ught-provoking, as they have been accepted as representing translucent matter.
Karmapudgala is conceived in Jaina metaphysics as material energy like Apūrva of the Mimāṁsā and Avijñapti (unmani. fested matter) of the Buddhist philosophy from the physical and psychical aspects (aspects of dravyakarma and bhāvakarma). There is no objection of any Indian system of thought in regard to Bhāvakarina (psychical karma=action). In the opinion of all the Indian philosophies rāga (attachment), dvesa (aversion) and moha (delusion) are Bhāvakarma or the causes of Karna. That which is called Dravyakarma (physical karma =-=action) by Jaina metaphysics is called Karma by other Indian philosophies, Saṁskāra (force), Vāsanā (desire), Avijñapti (unmanifested matter), Māyā (Illusion) and Apūrva (Energy) are the different names of it. There is no particular dispute witin regard to the cntity-Karma, although there is a difference of opinions of the Indian philosophers on this point whether karma is meterial substance or quality or essential character or any other independent substance.
In Jaina philosophy Leśyā is conceived as the condition of Soul-physical (dravyaleśyā) as well as psychical (bhāvaleśyā). As to the nature of Dravya-leśyā there are three views viz. (1) Leśyādravya is composed of Karmavargaņās (Karmavargamänispanna), nevertheless, like the karmic body it is different from eight kinds of Karma-Jñānāvaraniya, etc. (2) Lesyādravya is the current (or continuity) of binding karma (karmanisyanda). Even there being karma in the fourteenth stage of spiritual development in the absence of its current, there is a possibility of the negation of Leśyā at the stage of spiritual development, and (3) Leśyādravya has been accepted as independent, belonging to yogavargaņā (class of activity) (Yogapariņāma).
The fourth chapter treats of the subject “Atomism' by making a comparative study of all the Indian concepts of atom and those of western metaphysics and physics in relation to Jaina Atomism. The Indian thought on Atomism reflects a stage