Illuminator of Jaina Tenets

Author(s): Tulsi Acharya
Publisher: Jain Vishva Bharati

Page 44

Illuminator of Jaina Tenets
(Note) Space is infinite because we cannot conceive of any limit beyond which space does not exist. But it is divided in Jaina cosmology into two partscosmic and supra-cosmic. The cosmic space is one in which the sentient and the insentient can find accommodation. There can be no movement without dharma and no rest without adharma. That part of spice in which dharma and adharma are spread out is called cosmic space. The remaining space is simply empty. It cannot be questioned why dharma and adharma should not occur in supra-cosmic space. It is an ultimate fact which is to be a cepted on the authority of scriptures. which are again confirmed and attested by the experience of the omniscient saints.
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१४. स्पर्शरसगन्धवर्णवान् पुद्गलः । पूरणगलनधर्मत्वात् पुद्गल इति ।
14. sparsa-rasa-gandha-varṇavān pudgalaḥ.
pūraṇagalanadharmatvāt pudgala iti.
(Aph.) Pudgala (matter) is what is possessed of touch (sparsa), taste (rasa), odour (gandha) and colour (varna). (XIV)
[Lustre I
(Gloss) Pudgala is so called because it has a property of synthetic composition and analytic decomposition. (This is the etymological meaning of the term).
(Note) Composition and decomposition are predicable only of matter. They cannot be affirmed of the other dravyas (substances).
All matter down to atoms is characterized by these fourfold qualities viz. touch, taste, odour and colour. Here lies the difference of the Jaina metaphysics from that of the Vaiseṣika. The former does not believe in class distinctions of atoms like earth, air, fire and water. The atoms are homogeneous and give rise to different species of matter like earth, air, etc. on account of the manifestation and cessation of qualities. In this connection varna (colour) requires an elucidation. In the Tattvärthasutra (V. 4), the pudgalas (material bodies down to atcms) are said to be possessed of rūpa and here rupa means colour (varna) as well as form (samsthāna). (See Bhasya and commentary). Even if the structural formation be regarded as distinct from colour, they go together as a matter of necessity. The Buddhist also does not believe in the possibility of geometrical form independently of colour and vice versa (na varnavyatirekena samsthānam upapadyateTattvasamgraha). Thus the distinction of primary and secondary qualities, as has been done by Locke, is not endorsed as a tenable hypothesis by the Jaina metaphysician.
१५. शब्द-बन्ध-सौक्ष्म्य- स्थौल्य संस्थान - मेद - तमश्छायातपोद्घातप्रभावांश्च । dzzy91a1ai fazy91a1ai a gçuqiai safaeq; qfz914: