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Conclusion
343
changeable substance. It is infinite in number, co-extensive with the cosmic universe, possessed of the capacity to be received by Soul and to be assistance to it. It is characterized by origination, decay and permanence without giving up its essential nature of existence.
The main features of the nature of Jaina Pudgala (Matter) except grahaņaguna (capacity to be received by Soul) are similar to those of the nature of Matter conceived in the physical sciences to a considerable extent.
Jaina Pudgala represents the elements of Matter, Earth, Water, shadow, objects of four senses, karmic matter and atom form the whole material universe in the grossest to the finest forins. The most valuable point in this conception of the elements of Matter is that each of its effect, when studied, is ultimately found to have been constituted of one or more of these elementary particles. The Jaina conception of the elements of Matter appears to be unique in its originality, for it has accepted not only earth, water, fire and air, etc, as the basic elements of Matter, but it has given place to indriya (sense-organ), karmic matter and leśyā (condition of soul) as material elements in its fold on the basis of psycho-physical aspects of the material substance. The value of the Jaina conception of the basic elements of Matter, such as, sulphur, iron, copper, tin, mercury, lead, silver, gold, etc. lies in the fact that the Jainācāryas conceived the idea of pure elements of Matter as distinguished from the base forms of it.
On the emergence of the Jaina and other Indian concepts of atomicity of Matter from the first chemical and physical observation it came to light that ultimate particles were much smaller than the samples of matter. They are inapprehensible to the senses and their existence is inferable. It appears that Jaina Metaphysics commenced with the conception of the grossest form of Matter and entered into its subtle form by stages in dealing with the problem of the elements of Matter.
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