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

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The Concept of Matter in Jaina Philosodhy
as conceived in Jaina metaphysics throws light upon its nature. It is explained in the Jaina Āgamas and post-Agamic works that Matter is eternal and constant in number; it was in the infinite eternal past samayas (times or instants), is at the eternal present samayas and will be in the infinite eternal future samayas. 1 On the basis of the Agamic statement about the characteristics of Matter, Umāsvātia and other later Jainācāryas have dealt with the nature of eternality attributed to it in detail. Ācārya Pūjyapāda explains it by maintaining that Matter never loses its general characteristics of existence, etc. and particular characteristics, such as, colour, etc. because these are indestructible characteristics like colour in it. It is fixed in number, for there does not take place any increase or decrease in its number, i. e. it remains constant.3 The qualities
eternality and fixity in number exist together in all substances · permanently. To be eternal is not to lose its nature of per
manence-in-change, i. e. that whose nature is not destroyed and that which is not destroyed by any means is eternal.$ “Since the fixed number is not violated, the substances remain fixed in number and do not at any time exceed fixed unit of six, so these are said to remain constant.”5
Matter endowed with its quality and mode is eternal and fixed substance. Therefore, it will never be destroyed nor will it be converted into other substances. 6 That is to say, Matter will remain the same as it is; whatever material substance there was in the past, (that much) is at present and will be in the infinite future. So it is eternal and fixed in quantity from the point of view of Dravya (substance). Matter which is non-living and by all means opposite to Soul is devoid of sentiency and consciousness, while the characteristic of Soul is conscious
1. Bhs., 1. 4. 42. 2. Nityāvasthitānyarūpāņi, TS., V. 3. 3. Sarvārthasiddhi, p. 270. 4. Tadbhāvāvyayan nityam TS., V. 30. 5. Sarvārthasiddhi, pp. 270-71. 6. TS., Bhāsya Țikā, p. 323.