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Jaina Conception of Matter
35
ness. Hence, Matter is not living because of being devoid of consciousness, but it is non-living. 2
In regard to the nature of its existence it is explained that Matter is real, 3 for astitva (existence) is the only one all-comprising characteristic of the five extensive substances amongst their various characteristics. 4 It is the nature of the substances. That is to say, this nature is accompanied by its qualities and variegated modifications and origination, destruction and permanence for all times. 6 So Matter is Traikālikāsti (existent in three points of time-past, present and future).7
Matter is rūpin (corporeal)8 and mūrta (concrete or tangible). 9 The auto-commentary of the Tattvārthādhigama sūtra explains that rūpa (corporeality) is mūrti (concreteness),10 while Siddhasena Ganin elucidates the point by stating that pariņāma (resultant effect or transformation) of the aggregation 1. Upayoga lakkhaṇe jive, - Bhs., 2. 10. 118;
Upayogo laksanam-TS., II. 8, p. 149. 2. TS. Bhā. Țikā, p. 315. 3. Asti ityayaṁ nipātaḥ kālatrayābhidhāyin-Bhs. 2. 10.
118 (comm.) 4. Iha vivihalakkhaņāņam lakkhaṇamegaṁ saditi savvagayan,
--Pravacanasära, II. 5, p. 13. 5. Astitvaṁ hi kila dravyasya svabhāvaḥ, Ibid., p. 127,
Pradipikā. 6. Sabbhāvo sahāvo gunehim saha pajjahiń cittehim
Davvassa savvakālam uppādavvayadhuvattehim,
PR. II, 4, p. 126. 7. Asti ityaya nipātaḥ kālatrayābhidhāyin — Bhs., 2. 10.
118 (comm). 8. Bhs., 2. 10. 118; 13. 4. 481; Rūpiņah pudgalāḥ -- TS., V.4;
Rūpam mūrtiḥ – TS. Bhā., p. 322. 9. Rūpaśabdasyānekārthatve mūrtiparyāya-grahaņam
śāstrasāmarthyāt – T. RV., V. 5. 1, p. 441, 10. Rūpam mūrtiḥ, mūrtyāśrayāśca sparśādaya iti – TS. Bhā.
V. 4, p. 322.
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