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The Concept of Matter in Jaina Philosophy
earthly ultimate atoms (e. g. earth-atoms) and those of the aquatic effects are the aquatic ultimate atoms (water-atoms). Infinite earth-atoms, even being of equal category as earthatoms, are mutually very much related (vyāvsta) and they preserve all the possible qualities which are inherent in earthsubstance. According to the doctrine of Intransitive Causative, the four classes of infinite ultimate atoms, viz. earth-atoms, water-atoms, fire-atoms and air-atoms, have been accepted as the basic causes of the non-living (materials) universe and along with them, the eternal entities like ākāśa (ether), dik (relative position or direction) and kāla (time) also have found place in the non-living universe. Thus the NyāyaVaišeșika philosophy accepts many realities on the basis of causes. 1 The Buddhist View on Elements of Matter :
According to the Vaibhāsika school, Rūpaskandha (Matter) represents the following fifteen kinds of Dharmāyatana (bases of cognition), viz. (1) cakşurindriya (sense of vision), (2) rasanendriya (sense of taste), (3) śravaņendriya (sense of audition), (4) ghrāņendriya (sense of smell) and (5) tagendriya (sense of touch), (6) rūpa (colour and shape), (7) rase (taste), (8) śabda (sound), (9) gandha (odour) and (10) sprastavya (tangible), i. e. five kinds of sense-objects, and five kinds of avijñapti (unmanifested matter). In all there are stated to be fifteen kinds of Rūpaskandha (Matter).2 In the Jaina tradition also rūpa (colour) is prominent among the four inherent qualities of Matter, as is evidenced by the fact of its definition “Rūpiņaḥ pudgalāḥ” (Matters are corporeal). 3
The Visuddhimagga of Buddhaghosa maintains that there are stated to twenty four kinds of derived Matter (upādāya1. Bhāratiyātattvavidyā, Pandit Sukhlalji, pp. 58-60. 2. Rūpaṁ pañcendriyānyarthāḥ pañcāvijñaptireva ca Tadvijñānāśrayā rūpaprasādāścacakşurādayah
-Abh. K., 1.9. 3. TS., V. 4.
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