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Jaina Conception of Matter
Souli and to be of assistance to it.2 It is characterized by origination, decay and permanence without giving up its essential nature of existence.3
A comparative study of the Jaina concept of Matter with those of other Indian systems of thought reveals that according to the Samkhya there is Prakstitattva (Primordial Matter) among many successive changes, ever existing and all-pervading; again, however, it is itself attaining also other states in accordance with the changes. Of course it is formless, unmanifest and undifferentiated like atoms of Jaina metaphysics in its unmanifest states.
The Nyāya-Vaišesika maintains the view that when newer and newer effects like substances, etc. get produced, then an atom (paramāņu ) as the basis of these effects exists as Kūtasthanitya (absolutely permanent) without any kind of change. According to Jaina metaphysics also, an atom too is the basis of newer and newer material effects. Nevertheless, atoms are not by any means different and independent from the effects like those of the Nyāya-Vaiśeşika. But there is one point which is the same in the Samkhya, Nyāya-Vaišeșika and Jaina systems of thought that the individuality or self-identity of the fundamental substance as substratum is to remain as whole or non-divisible (akhanda). As, according to the Samkhya view, the identity of Prakstitattva exists as whole or non-divisible from the points of view of all-pervasive substratum, just so the infinite-fold infinite atoms exist as permanent,
1. Bhs., 2. 10. 118; Sakaṣāyatvājjivaḥ karmano yogyān
pudgalānādatte-TS., VIII. 2. 2. Sukhaduḥkhajsvitamaranopagrahāśca. TS., V. 20, p. 343. 3. Apariccattasahāveņuppadavvayadhuvattasamjuttam
Gunavam ca sapajjāyam jam tam davvam ti vuccasti
--Pañcāstikāyasāra, II, 3. 4. Mūlaprakstiravikstirmahadādyāḥ prakstivikstayaḥ sapta
sodaśakastu vikāro na prakstirna viksti purusaḥ -Sāṁkhyakārikā, 3.
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