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Jaina Conception of Matter
Matter is equal to the extent of the Universe (lokapramāṇa) from the point of view of Kṣetra1, i. e. it is co-extensive with the Universe, as it exists only in the space of the Universe (Loka). The forms of Matter occupy one point of space onwards. 2 Acarya Kundakunda explains this problem by stating that the Universe is densely filled with several varieties of infinitefold infinite forms of Matter of subtle and gross nature in all directions.3 The auto-commentary of the Tattvarthadhigama Sutra, while interpreting the Sutra "Ekapradeśādiṣu bhajya pudgalānāṁ" makes it clear that the accommodation (or immersion) of partless forms of Matter and forms of Matters having countable, countless and infinite parts (i. e. units of atoms) is in one point of space, that of binary compound or dyad (dvipradeśika or dvyaṇuka) is in one and two points of space, that of tertiary compound (tripradeśika) is in one, two and three points of space and so on up to those forms of Matter having countable, countless and infinite units of atoms are in countable, countless points of space of the Universe. Similarly, skandhas (molecules) formed of numerable, innumerable and infinite atoms are accommodated in one, countable and countless points of space of the Universe 5 by their capacity of contraction of becoming subtle, just as the lights from several lamps intermingle.
As to the point of nature that Matter is JIvagrahya (receivable by Soul) it is explained in the Agama that Matter is endowed with the attribute of reception or attraction from the
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1. Khettao loyappamāṇamette--Bhs. 2. 10. 118.
2. Ekapradeśādiṣu bhajyaḥ pudgalānāṁ-TS. V. 14, p. 333. 3. Oghadhagaḍhanicido puggalakayahehim savvado logo suhumehim badarehim ya anaṁtāṇaṁtehim vivihehim
-Pañcastikāyasāra, p. 70.
4. TS. Bhāṣya, V. 14, p. 333.
5. Sarvarthasiddhi, p. 279.
6. Avagahanasvabhāvatvātsūkṣmapariņāmācca mürttimatāmapyavagaho na virudhyate ekapavarake anekadfpaprakāśāvasthanavat-Ibid., p. 279.
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