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The Concept of Matter in Jaina Philosophy
all action of matter on matter is converted into in this way, just as it is found in Jaina philosophy.
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The basic difference between the Nyaya-Vaišeṣika and the Samkhya-Vedanta on Parispandana (vibratory motion) is this that the former maintains that the conscious activity is sharply distinguished from all forms of motion, according to the former, while the latter considers everything except Intelligence, Purusa (the transcendental Self) to emerge in "the course of cosmic evolution, and hence to be subject to pariapandic motion."1
It is to be noted that the MImamsakas accept sakti (power), while the Naiyayikas reject it. But the Jainas accept power in an entity. In Jaina philosophy Matter and Soul are stated to be active, while the Principles of Motion and Rest and Space are called inactive. That is, the Principles of Motion and Rest and Space cannot make movement like 'reaching' another place from one place as a result of motion. The denial of the universal activities like origination, decay, etc., is not meant here in the aphorism "Nişkriyäni ca".3 Origination and decay of arthaparyaya (unceasing modification) take place in them. Soul also is inactive by nature because it is aparispandanātmaka (non-vibratory ). Due to no-karma (quasi-karma) parispandana (vibratory motion) occurs in the elements of Soul
cyate... atha vyapara evaiṣaḥ sarvvaḥ sambhūya sadhyate kim phalenāparāddhaṁ vaḥ taddhi sambhūya sadhyatām NM., A. 1, p. 18.
1. Kriyavisesa evayaṁ vyāpāro jñāturantaraḥ spandatmakabahirbhūtakriyālakṣaṇavilakṣaṇaḥ, Quoted in NM,, A. 4. Vide, P. S. A. H., p. 123.
2. Nişkriyāṇi ca, TS., V. 6, p. 326.
3. Pudgalajfvavartivi ya viseṣakriya deśāntaraprāptilakṣaṇa tasyaḥ pratiṣedho ayam, notpādādisāmānyakriyāyāḥ, TS., p. 327.
Pudgalastvito deśantaramaskandantaḥ jivaścetyataste kriyavantaḥ, Ibid.
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