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The Concept of Matter in Jaina Philosophy
'became onefold black, having attained a decrease in its gunas (qualities). 1 The process of decrease and increase takes place at every samaya (moment of instant) by the process of natural transformation.
From the point of view of consciousness it is explained that a paramāņu-pudgala is not jiva (soul) but ajiva (nonsoul). In its own state it is not receivable by Soul. In the classification of paramānu the fourth class has been called agrāhya (non-receivable).2 That is to say, in its own condition it does not come in the service of soul.3 With regard to sacitta and acittadravyas (living and non-living substances), it is acitta (non-living) in its own individual condition because it is non-receivable by soul, i. e. soul cannot exist in a paramāņu, therefore, it cannot become living. But soul and paramāņu can exist together is one space-point.4
Paramāņu has its self-existence or individuality (āyā) from the point of view of individual existence and property of Matter. The meaning of the word 'āyā' is not jivātmā (soul). A paramāņu has got its own individuality which has been called here āyā (ātmā). It is manifested in its on bhāvas (states or qualities). It can be said that a paramāņu possesses its independent nature which is different from another one, i. e. each and every paramāņu is different from every other paramāņu or paramāņus. Therefore, a paramāņu is endowed with one single individuality or discreteness, 5 This nature of paramānu of the Jainas is similar to that of paramānu of the Nyāya-Vaiseșika Philosophy, because, according to the latter, each of paramāņus possesses its own particularity (antya-višeşa).6 1. Bhagavatí Vyākhyāprajñapti, 25. 3. 730. 2. Ibid., 20. 5. 670. 3. Ibid., 18. 4. 662. 4. Ibid., 13. 4. 484. 5. Ibid., 12. 10. 469. 6. Prasastapādabhāsya, p. 7.
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