Microcosmology Atom in Jain Philosophy and Modern Science

SR No.: 002005
Original Sutra Author: N/A
Author: Jethalal S Zaveri, Mahendramuni
Publisher: Jain Vishva Bharati
Publication Year: 1995
Total Pages: 266
Language: English
Classification: Book_English, Science, Philosophy, & Religion
File Size: 14 MB

Page 116

Microcosmology : Atom “Pudgala is śāśvata', i.e. it is eternal/timeless, which emphasizes that pudgala exists irrespective of time, and further implies that it had always existed in the past also; thus, it has neither beginning nor end."
“Pudgala is akşa ya, i.e., it is imperishable/indestructible, which means that pudgala never ceases to exist, and its existence is not affected by the passage of time, and it is immune from extinction."
“Pudgala is avya ya, i.e., it is immune to loss, which again emphasizes the quantitative steadiness/conservation of pudgala"
“Pudgala is avasthita i.e., it is non-transmutable.”
“Pudgala is nitya i.e., it is permanent/continuous, which emphasizes its uninterrupted continuity.”
NON-TRANSMUTABILITY OF PUDGALA
Although the term avasthita is generally a synonym of dhruva, etc., its meaning carries a profound significance. It means that pudgala never becomes a non-pudgala.2 Now, we have been repeatedly saying that Jains emphasize the ‘persistence-throughchange' as the fundamental nature of a real, and therefore, pudgala must positively be subject to change. But the term ‘change', generally, refers to the process of differentiation, slight or great, in appearance or essence. Hence, the term avasthita does not deny the mutability of pudgala in its own modifications but denies the transmutability into another non-pudgala substance. ·That is to say – pudgala does persist through modes, but is always eternally pudgala. It can never absolutely be destroyed nor be absolutely transmuted i.e. it can never become non-pudgala.
Thus, although certain groups (varganā) of aggregates of pudgala intimately interact with and are attracted, taken in and 1. The word śāśvata could also be translated as 'everlasting'. But, this is not appropriate here.
In Christian Theology, the soul is everlasting but not eternal, because the soul of each new-born infant is a fresh creation which is immortal, and therefore, everlasting. In Jainism, each individual soul has no beginning and
need never end, and is, therefore, eternal. 2. Prav. Sar. 2/3