________________
The Conception of Matter in Jaina Philosophy
of qualities than their elements in this matter: In both ways: the defect will come up, because (1) if it is conceived that atoms are having larger number of qualities, then they will cease to be called paramāņu because of there being increase in the size of atoms having more qualities. If it is said that there takes place an increase of qualities with an increase of size, then it is not proper to say this, for among the four elements an increase of their size is found with an increase of their qualities. If it is argued that atoms are not endowed with a larger number of qualities, then in order to save the equality of atoms it has to accept that they must have only one quality and in that case the apprehension of touch will not be in fire or that of colour and touch in water, or that of taste, colour and touch in earth will not be found, for the quality of effect is produced from the quality of cause. If all atoms are assumed. to be possessed of the four qualities then smell will be found. in water, smell and taste in fire, and smell, colour and taste in air. But such is not the case. For this reason the doctrine of ultimate atom (paramāņu) as cause is unacceptable.1
Acarya Sankara says that Pradhanakāraṇavāda (Doctrine of Pradhana, the Primordial Matter as the ultimate cause of the Universe) has been admitted by Manu and other Vedic scholars on the basis of Satkaryavāda, etc., but no gentleman has accepted Paramāņu-kāraṇavāda (Doctrine of atom as the ultimate cause) on the basis of division. For this reason it is absolutely disregarded by the advocates of the Vedas.
122
He opines that there cannot take place the conjunction of the three entities-atoms, soul and mind because of there being no parts of them. That is to say, atoms cannot enter into samyoga (conjunction) with one another and the conjunction of soul with atoms cannot be the cause of the motion of the latter and the conjunction of soul and mind cannot be the cause of cognition because the conjunction of one substance having parts with another having parts is found in experience.. 1. SBha on BS., II. 2. 16 (Ubhayatha ca doṣāt).
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
