Jain Journal 1970 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 27

70
Both the experimental science (such as physics and chemistry) as well as philosophy of nature (such as metaphysics) make it their business to deal with that part of the reality which is popularly known as material universe. Because matter belongs to the physical order of existence (as distinguished from a psychical order), its qualities, relations and modes are perceived by the sense organs. Two things seem fairly obvious upon the least reflection with regard to the physical order of existence, viz., (a) anything which is dependent for its perception on the sense-organs of a percipient must belong to this order i.e. be a material substance, quality or mode and (b) the entire material universe is but a part of the ultimate or whole reality. It should however be clearly borne in mind that material objects depend on the percipient organ only for their perception and not for their existence.
JAIN JOURNAL
Visibility which is the combination of the qualities of colour and shape is, according to the Jainas, necessarily accompanied by smell, taste and touch. In other words whatever possesses a quality which can be perceived by one of the sense organs must also possess the qualities perceivable by the remaining three sense-organs.
Besides being the only substance in the universe which can be cognised by the senses, matter is different from all the other substances in another respect. Thus while soul, space and dharma and adharma are indivisible single entities, matter is divisible. It is both fissionable and fussionable. Its smallest ultimate form is an indivisible particle called paramāņu.
Extensian, form, mass, solidity, association and dissociation, etc., have been recognised by the Jainas to be material qualities. They also maintained that the light and darkness, shadows and images and sound are all material.
In the Newtonian universe, matter and energy were separate entities. Not until very recently science accepted the inter-changeability of the two and recognised the material character of light and other radiant energies. The Jainas on the other hand, thousands of years before Newton and Einstein, have emphasised that light (and darkness) and all other forms of radiant energy are material. Expressed in a different way, the Jainas state that matter amongst its infinite modes, also assume the form of and exist as radiant energy such as light, etc.
Sound's material nature can be proved by the simple argument that it can be heard and whatever can be cognised by senses must be material.