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Jaina Conception of Matter
the constitution of reality is always subject to change or being changed. It does not accept the change in entities under the influence of an independent reality called time, but it calls the series of evolving momentary changes due to the intrinsic nature of an entity as time. By this method, like the Samkhya and Jaina systems of thought, it does not admit any such reality as ever ecisting (i. e. permanent) in the current of the would-be newer and newer changes at every moment, but it accepts ever dynamic momentary changes.1
Nature of Matter
A detailed analysis of the characteristics of Pudgala(Matter) 1. Bharatfyatattvavidyā, p. 63.
2. It is a non-living Substance (Ajfvakāya dharmādharmakāśapudgalāḥ dravyāņi jīvāśca TS., V. 1-2;
it is eternal and permanent (Nityavasthitanyarupāṇi ca rupinah pudgalāḥ), TS., V. 3-4;
it is non-living (Bhs., 2. 10. 108; TS., V. 1);
it is extensive (Pamcatthikāyā paņṇttā...poggalatthikae), Bhs., 2. 10. 118;
it is endowed with body (Bhs., 2. 10. 118; TS., V.1);
it is corporeal and concrete (Rupiṇaḥ pudgalāḥ), TS., V. 4; DS., 15.;
it is active (Pudgalajīvāstu kriyāvantaḥ), TS. Bhāṣya, V. 6, p. 236.
it is subject to dissociation and combination (pūraṇādgalanacca pudgalāḥ), TS. Bhāṣya, V. 1, p. 316; it is changeable (Bṛhad-Dravyasaṁgraha, p. 67(DS.,) p. 31) it is finite (Davvao nam poggalatthikae anamtaim
davvāim) Bhs. 2. 10. 118.;
it is co-extensive with the Universe (Khettao loyappamāṇamette), Bhs., 2. 10. 118;
it is possessed of the capacity to be received by Soul (Sakaṣāyatvājjivaḥ karmano yogyan pudgalānādatte), TS., 8.2.;
it is of assistance to soul
(Sukhaduḥkhajfvitamaraṇopagrahaśca) TS., V. 20.
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