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The Conception of Matter in Jaina Philosophy
Ap=ap4 (āk, Vty ksz), apt being the radicle. Kș=kş4 (ākı Vi ti ap.), kş4 being the radicle.
The potential energies become actualized in the forms of gross forms of Matter in this way that "The Mahābhūta ākāśa manifests sound, vāyu, sound and mechanical energy; Teja,-. sound, mechanical energy and heat-light, Ap-the energy of taste - stimulus in addition and finally Ksiti - Earth,--the energy of the smell stimulus added to the foregoing. 1
"The Sūksma Bhūtas are forms of homogeneous and continuous matter, without any atomicity of structure; the Mahābhūtas are composite; but even these are regarded as continuous, and without any atomic structure. The Vedānta speaks of Aņu not as ultimate indivisible discrete constituent of matter; but as the smallest conceivable quantum or measure. Here this philosophy differs from the Sāmkhya doctrine of the atomic structure of Matter."2 But the philosophy of Mādhva”, the only Vedāntist, supports the atomic growth of Matter by accepting the aforesaid five elements. Jaina metaphysics basically disagrees from the Vedānta on this point of its doctrine of the atomic structure of Matter and the formation of its elements, although this philosophy accepts the four elements - earth, water, fire, and air in common with the Vedānta.
Earth, water, fire and air4 have been accepted by all other
1. The Positive Science of the Ancient Hindus, p. 87. 2. Ibid.. p. 88. 3. Pūrņaprajñādarśana. 4. Sāmaññaphalasutta, Dighanikāya, Ajitakešakamball's view;
Sūtrakrtānga, 1. 1. 17-18; Svetāśvatara Upanişad, 1. 2; Bșhadāranyaka Upanisad, 2. 4. 12; Višesāvaśyakabhāsya, gāthā, 15531; Nyāyamañjarl, Vijayanagara Series, p. 472 Tattvopaplavasimha, p. 1.; Tattyasangrahapañjikā, p. 205; Sūtrakệtāmga Niryukti, gāthā 30.; Gañadharavāda, Gujarat Vidyāsabha Prakāśana, the doubt, of the third:
Ganadhara Vayuhhuti, p, 591;Mạijhimanikāya II, Culamalusklyasutta of avyākstapraśna, etc..
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