Aspect of Jainology Part 1 Lala Harjas Rai

Author(s): Sagarmal Jain
Publisher: Parshwanath Shodhpith Varanasi

Page 47

Narendra Kumar Singh
It possesses a form (mūrta). This word in the Buddhism has been used in the sense of a soul, while in Jainism it is used for matter. Matter signifies anything which is liable to integration and disintegration. It is an eternal substance with regard to quantity and quality. It may increase or diminish in volume without any addition or loss of particles. All material substances are characterised by the tendency to form aggregates or to break up into smaller and smaller parts. The smallest part which cannot be divided further is the atom (aņu), compound objects of the material world including senses, mind and breath are the combina. tions of atoms. Sound has been regarded not as a quality but only as a modification of matter. According to Kundakunda pudgala is as that which can be experienced by the five sense-organs. Amţtacandra Sūri, defining pudgala says that parmāņus are called pudgalas, Skaņdhas are also called Pudgalas, as they are the modifications of several pudgalas. According to Jainas everything in the world except souls and space, is produced from matter. Pudgala exists in the two forms of aņu or atom and skandha or aggregate. The skandhas vary from binary aggregates to infinite compounds,
Medium of motion
(Dharma) This is the principle of motion and pervades the whole universe, Dharma, in Jainism, has been defined as a substance which itself does not move but helps the moving jīvas in their movement, just as water assists the movement of moving fishes. The fish swims by its own force but the water is essential for swimming. It has absolute absence of taste, colour, smell, sound and touch, so it is formless. The medium of motion is an immaterial substance which possesses no consciousness. From the empirical standpoint it has been considered to possess an infinite number of space points