________________
28
An Epitome of Jainism and as such it is practically amûrta though it is the basic constituent of all mtirta objects.
This primary atom or the material point has an intrinsic attraction to similar atoms. Thus moleculor aggregates are formed by the combination of atoms. These molecular aggregates are called skandhas.* These skandaas are again of infinite variety; you may have a molecule constituted by two atoms or three and so on up to infinite number of atoms. Thus every perceivable object is a skandha and even the whole physical universe is sometimes spoken of as maháskandha or the Great aggregate. The physical objects being aggregates of atoms or skandhas, their changes are entirely due to atomic disintegration or aggregation.
Having accepted the reality of physical object, the Jainas naturally accepted the possibility of real motion.
Motion has always been an unintelligible perplexity to the idealist. Both in the East and the West, idealistic thinkers have fought shy of this by taking refuge in the conception of mâyâ or appearance. It is in the western system of thought that the conception figures prominent. Zeno trying to defend the unchangeable, adamantine Absolute of Parminides, introduced four invincible arguments against the reality of motion. These arguments were accepted as invincible for several centuries. They figure in some form or other in Kantian antinomies and Hegelian dielectic. Even Bradley draws upon Zeno's wisdom in his attempt to condemn the realities of concrete world to the limbo of appearances. As Bertrard Russell points out, the arguments are no more irrefutable in the light of modern mathematics. Hence Realism need not approach the problem with any misgivings. Reality of motion has thus obtained a standing ground in the field of modern philosophy
What is more important than this, is the part played by this concept in science. For science the world of reality is a system of energies. This dynamic conception of science has given a new dignity to the concept of motion. In spite of the unwarranted caution exhibited by physicists like E. Mach and Karl Pearson, modern physics has once again emphasised the importance and the reality of motion in understanding the mystery of Nature. Always looked upon with suspicion by idealistic metaphysics, the doctrine of reality of motion has been welcomed by realistic and scientific systems of thought.
But in order to accept the reality of motion of physical objects the reality of space must be postulated. Thus motion in Jaina doctrine is intimately associated with space and two other categories with peculiar nomenclature, of dharma and adharma. We shall examine the Jaina account of these three categories.
Reality of space is also a crucial doctrine to determine whether metaphysics is idealistic or realistic, Curiously the non-Jaina Indian systems of thought do not pay any prominent attention to the problem of space. In fact, the
This term ziso occurs in Buddhistic philosophy but with a different mcaning.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
