Jain Journal 1988 07

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

Page 39

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The Nyaya-Vaisesika philosophy stops by conceiving paramāņu as the sixth part (or division) of rajakana (mote) perceived in the sun-ray entering windows, 60 whereas Jaina metaphysics conceives an aņu or paramāņu also as skandha (molecule) of infinite sukṣma-paramāņus (finest ultimate atoms). 61 It explains that infinite paramāņus and infinite skandhas also can exist in a subtle form in one point of space, in which one paramāņu exists, by virtue of its capacity of samkoca (contraction or capacity of becoming fine), 62 e.g., the combination of the atoms of mercury and gold in a ratio 1:100 karshas.63 On this ground paramāņu is infinite in number also. It should be noted that it is anardha (without half part), amadhya (without interior part) and apradeta (without having part), 64 i.e. devoid of void from the point of view of kṣetra (locus or field). It has no beginning, nor end, nor middle (nor interior). It is devoid of length, breadth and depth; because of this fineness it is itself beginning; it is itself middle, it is itself end.65 Its fineness compares well with the fineness of the Prakṛti of the Samkhya. The difference between the two conceptions lies in the fact that even though the Prakṛti is fine, it is one and all-pervading, whereas paramāņus of Jaina philosophy are infinite in number, but every paramāņu is finest and smallest, and lokākāśa or bhautika viśva (cosmic universe) is filled with infinite paramāņus (atoms).
JAIN JOURNAL
A study of the nature of paramāņu shows that the Jaina philosophy is the advocate of the atomic theory like the Nyaya-Vaisesika. Nevertheless, the nature of paramāņu conceived in this school of thought is not identical with that of paramaņu of the Nyaya-Vaisesika. But it compares well with the nature of the prakṛti of the Samkhya, for paramāņu of Jaina metaphysics is transformable like the prakṛti of the Samkhya. On this ground paramāņu of the Jainas changes into many forms like the earth, water, fire, etc., just as the prakṛti of the Samkhya is the material cause of many effects like the earth, water, fire, air etc. It is not admitted by Jaina philosophy that the material atoms like earth-atoms, water-atoms, etc., are always basically of different classes. It is to be observed that paramaņu of the Jainas is
60 Nyaya-vartika by Uddyotakara, p. 647.
61 Anuyogadvara-sutra, sutra 133, p. 160; Jambudvipa-prajnapti, II, sutra 19, p. 92; Lokaprakasa by Vinayavijaya Gani, part I, sarga 1, sloka 21, p. 5.
62 Paramanukhanda-sattrimsika by Ratnasimhasuri (Vrtti), p. 2.
63 Bhagavati-vyakhya-prajnapti, sataka 13, uddesaka 4, Vrtti (S. 27) mudrita, p. 608; see. also Lokaprakasa, p. 88, vv, 47-48.
4 Bhagavati-vyakhya-prajnapti, sataka 5, uddesaka 7, sutra 215; sataka 20, uddesaka 5, sutra 670.
65 Tattvartha-rajavartika by Akalankadeva; Bhaga II, ch. IV, sutra 25; see the commentary No. 1, p. 491.