________________
Jaina Conception of Matter
37
reality) can never be apart from Matter. That in which there is arūpitva (non-corporeality) is not Pudgalal (Matter). Samavāya (inherence) of colour, taste, smell and touch in Matter is called rūpitva. The aggregation of these four qualities is called rūpatvagunasamavāya of Matter; colour or shape (varna or samsthāna) alone is not called rūpatvaguna. Wherever there is colour, there are certainly touch, taste and smell.2 There is no such form of matter in which there can be found only three or any two or any one of them. None of them can be perceived to exist in other substances. These four qualities must be present in all forms of Matter whether atoms or molecules.
They exist also in all conditions of it-tangible or intangible, manifest or unmanifest. Akalanka maintains that Samsthāna (shape or figure) also is one of the characteristics of tangibility or corporeality of Matter besides varna (colour) rasa (taste), gandha (smell) and sparsa (touch). The meaning of samsthāna is āksti or ākāra (shape or figure), it can be the product or effect of the disintegrating and integrating nature of Matter. 3
Matter is active. 4 In Jaina philosophy Sat (reality) is characterized by origination, decay and permanences; it is the basic principle of the Universe. 6 All substances are permanent by their respective inherent co-existing qualities, while they are origination and decay-like by their respective, successive modes. The mode of substance arising from internal and external causes, which is the cause of its motion, is called
1. Arūpāḥ pudgalā na bhavanti--TS. Bhā. Tikā, V.4, p. 324. 2. Yatra rūpapariņāmaḥ tatrāvasyantayā sparśarasagandharirapi
bhāvyam, ataḥ sahacarametaccatustayam, ---Ibid., p. 323. 3. Rūpādisamsthānapariņāmo mūrtiḥ, --Tattvārtha
Rājavārtika, V. 5, 2, p. 444. 4. Pudgalajivāstu kriyāvantaḥ-TS., V. 6, p. 326. 5. Utpādavyayadhrauvyayuktam sat, TS., V. 29, p. 374. 6. TS., p. 327.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
