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 346

Transformation of Matter
only as the transformation of the latest Energy (śakti, andbhūtaśakti ( in a new collocation (samsthāna avayava-sannivesa). But, unlike the mediaeval Samkhya, the Vedanta freely recognises the combination of heterogeneous Bhutas. Thus Earth, Ap, Tejas, and Vayu freely combine in a different proportions and groupings to produce the variety of substances in the world. For example, the animal organism is a compound of all the five Bhūtas (pañcabhūtika). It is not merely the concomittant or efficient causes that may be heterogeneous to the material cause as the Naiyayikas contend, but several heterogeneous substances (or Bhūtas) may unite as "material causes to produce a new substances."1
1. The Positive Sciences of the Ancient Hindus, p. 90;
Pañcīkaraṇa:
311
Dvidba vidhaya caikaikam caturddha prathamaṁ punaḥ Svasvetaradvitlyāṁśairyojanat pañca pañca te.
Yatha trisargaśrutau sṛstānāṁ bhūtānāṁ sphutataravyavahāranamarupasya karaṇopāyatayā trivṛtkaraṇaṁ śrutaṁ tadvat bhūtapañcakasargaśrutau api tathā, tadānīm pañcīkaraṇantaraṁ ākāśe śibdo' abhivyajyate sphutatayeti sarvvatra yojantyam (Vidvanmanorañjint) - asti hi sarire sarvveṣāmapibhūtānāṁ kāryasam pratipattiḥ avakāśavyuhanapavanakledanakaṭhinyānāṁ sarvajanānubhavasiddhatvāt, atastatkāraṇatayā pañcani bhūtāni ekasmin dehe santīti sthite tantupatayoriva avayavavayavitvameva pañcabhutadehayoruktam, na ca sparśasunyatvāt ekadravyatvat ca ākāśaya ārambhakatvanupapattiriti vacyam, arambhavadasya anangīkārāt, ekasyāpi dugdhavayavino dadhyarambhakatvādarśanāt vastutastu pañcānāṁ pañcātmakatvasya darsitatvāt ārambhavādasya nirākṛtatvāt ca tasmat siddham sarfraṁ pañcabhautikamiti Ibid., pp. 91-92;
Na tavat samanajātīyameva arabhate na bhinnajātīyamiti niyamo vāsti, samavayikarane eva samānajātīyatvābhyupagamaḥ na kāraṇāntaraviṣaya iti tadapi anaikantikam, napi anekameva arabhate naikamiti niyamo'asti anumanasorādyakarmmārambhabhyupagamāt, ekaiko hi paramāņuścādyam svakarmārabhate na dravyantaraṁ saṁhatya ityabhyupagamyate dravyā