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The Concept of Matter in Jaina Philosophy
motion, while aghātasarira allows the passage of another form of Matter through it. Even infinite atoms can exist in one space-point. Each ultimate atom or aggregate is individually impenetrable, but all ultimate atoms and aggregates (skandhas) are not impenetrable, for they can exist in one space-point. At one stage of it an ultimate atom is impenetrable. This is the basic difference between the impenetrability of the Buddhist elements (dharmas) of Matter and that of the Jaina ultimate atoms or the effects of Matter.
Though the Buddhist Philosophy denies the existence of any permanent substance possessing inherent qualities, it can be said in a nutshell that hardness ( or repulsion ), cohesion (or attraction ), heat and motionl are respectively the four essentials or specific properties of the four fundamental elements of Matter, viz. earth, water, fire and air, which are manifested by them. Besides, the four sensibles, viz. colour, taste, smell and touch, can also be counted as the properties of Matter (Rūpa) according to the Buddhist Metaphysics, for it recognizes only gunas ( qualities ) as elements of Matter by denying the substances.
The four essentials-hardness, cohensiveness, heat and motion, predominate in earth, water, fire and air respectively. For this reason they are termed as prthivi (earth), ap (water), tejo (fire) and vāyu (air) technically, but pathavi-adhika,s apoadhika substances and the like are not themselves pathavi (earth), apo (water), etc. It is explained by the commentators that "apo is that which diffuses itself throughout its coexistent
1. See Dhammasamgani and Atthasālini, (Rūpaskandha);
Bhūtāni prthividhāturaptejovāyudhātavaḥ Dhrtyādikarmasaṁsiddhäḥ kharasnehosnateranāḥ,
Abh. K., 1.12. 2. Kāme astadravyako anuḥ rūparasagandhasparsā iti catvāri
dravyāṇi prthivyaptejo vāyuḥ iti catvāri, Abh. K., 1.22,
Sphuţārthā. 3. i. c. preponderating in pathavi.
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