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 291

The Concept of Matter in Jaina Philosophy
view or in short it is called paramāņu (ultimate atom).1 All pudgalas (forms of matter) are paramāņus from the real or noumenal point of view, but a paramāņu does not exist always in the form of this state. According to the intrinsic nature of combination and dissociation, an aggregate-form of paramāņus, which is produced or manifested as a result of combination of one paramāņu with another due to the organic process of activity or application (prayoga) of beings or with the organic process of application of beings (Vaisrasika) is called skandha (molecule). In this aggregation a group of combined paramaņus, sometimes being subject to the law of division (bhedadanu)2 or to that of integration and disintegration (Sanghatabhedebhya utpadyante) again can attain their respective discrete state. Paramāņus are called Kāraṇāņu (causative atom) from the point of view of combination and anantāņu (ultimate discrete atom) from that of dissociation or disintegration. That is, Matter consists of two forms, viz. paramāņu and skandha from the physical aspect of its nature. Here the point arises how do they exist in the spatial Universe. It is traikālika (of three points of time) and is subject to transformation by artificial (i. e. applied) and natural processes. 5
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Nature of Atom in the Light of the Nature of Matter
Paramāņu is a material substance and it is attributed by the name 'dravyaparamāņu'. It is permanent and fixed (constant) in number, for it does not give up its individuality and class, even undergoing transformation into a molecular form. It observes the law of conservation of Mass, for no paramāņu is destroyed nor goes out of existence and no paramāņu originates in the universe. The number of paramāņus, which was in the past, exists at present and will exist in future. Para
1. BhS., 20. 6, 670.
2. TS., ch. V. 27.
3. TS,, ch, V. 26. 4. TS., ch. V. 27.
5. BhS., 14. 4. 510.