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 Philosophy
and mist have separately been accepted in the second division. But the shapes of these objects are not at all of the nature of vijñapti (intimation). One does not comprehend these shapes as kriya (action or intimation). Moreover, when one perceives their shapes like long, etc., then there must be the perception of any colour associated with them. That is, in that case there is produced a perceptual cognition of the two kinds of base (āyatana), viz. colour and shape (varna and samsthāna). If it is conceived that two cognitions are produced simultaneously but separately on various supports, it will be contrary to the postulation, for, according to the Vaibhaṣika views, the birth of two cognitions (Vijñānas) simultaneously is not admitted.1 With a view to explaining separately the aforesaid shapes of the objects of perception conditional upon colour, i. e. there are the shapes like long, etc., of another kind which are different from the shapes of Vijñaptisvabhāva, cloud, vapour, etc. have been mentioned separately in the second division. Mention of atapa (sunshine) and āloka (moonlight) is made in this division, hence it is stated that varṇātmaka rūpas (forms of matter associated with colour) also come across in particular case as samsthāna darśananirapekṣa (independent of perception of shape). In this case the warm sunshine and the cool moonlight have been denoted by the words 'atapa' and 'aloka'2 respectively.
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In atapa and aloka, which are perceived, only colour becomes their alambana (support). But any kind of shape, such as, long, etc., does not become their alambana. In all these cases colour is perceived without having any shape. Elsewhere shape becomes supported in the awareness (or intimation) of
1. Samanantarapratyayo hi tadānīṁ cittacaittalakṣaṇaḥ ekasyaiva tasya nilavijñānasya utpattau avakāśam dadātinetareṣāṁ nīlāntarādi vijñānānāṁ yugapadvijñanotpattyasambhavat-Abh., K., 1. 6, Sphuṭārtha. 2. Atapaḥ usṇaprakāśa sūryasya, alokaḥ śītaprakāśa indoḥ —Abh., K., 1. 10, Rāhulakrtavyakhya.