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The Concept of Matter in Jaina Philosophy
gories, viz. Dharmāstikāya (principle of motion), Adharmāstikāya (principle of rest), Ākāśāstikāya (space), Pudgalāstikāya (matter) and Addhāsamaya or Kāla? (time). These Ajīvadravyas are classified into two groups, viz,. Rūprajivadravyas (corporeal non-living substances which are both tangible and intagible to the senses) and Arūpiajivadravyas (non-corporeal, non-living substances which are intangible to the senses).2 Pudgala is a corporeal non-living substance.3 So non-corporeal, non-living substance, consists of Dharmāstikāya, Adharmästikāya, Ākāśāstikāya and Addhāsamaya or Kāla.4
A study of other Indian systems of thought except the extreme views of monistic materialism of the Cārvākas and monistic spiritualism of the Vedānta reveals also that there are two aspects of Reality (Satvastu), viz. Cetanatattva (sentient principle) and Acetanatattva (non-sentient principle). In the Sāṁkhya-Yoga Purusa and Praksti are Cetanatattva and Acetanatattva respectively as the two aspects of Reality.5 According to the Nyāya-Vaiśesika system of thought, only Ātmā (soul-substance) among the nine categories of Dravya (substance) is Cetanatattva like Jiva (soul) of Jaina philosophy. The difference between them is this that the reflection (Chāyā) of Jadatattva (non-sentient principle) does not fall (i. e. affect) on the soul-substance of the Nyāya-Vaišeșika school, whereas it falls on the soul-substance of Jaina metaphysics. Other eight substances, viz. earth, water, fire, air, ether (ākāśa), direction (dik), time and mind are the non-sentient
1. Bhs., 25. 2. 720; Dravyasamgraha, 15, p. 44;
Gommațasāra, 563, p. 209 ( Jfvakānda) 2. Bhs., 25. 2. 720; Jivābhigama, 3, p. 105; Pannavanā, 2,
p. 265; Anuyogadvāra, 142; Satkhandāgama, Vol. III. p. 2 3. Bhs. 7.10 305; Sthānārga, 5.4.3 Rupiņaḥ pudgalāḥ
TS., V. 4. 4. Ibid., See also Gommatasāra, 563 (Jyvakānda), p. 209. 5. Sāṁkhyadarśana, 15, 18; Samkhya kārikā, İśvarakṣsna III.
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