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Microcosmology : Atom copied, photographed and reflected by our sensations, while existing independently of them." This definition of matter given by the materialists comes very close to the Jain definition of pudgala viz., 'pudgala is that which possesses in itself the qualities of touch, taste, colour and odour. Even though the Jain philosophy denies the possibility of direct perception of the ultimate atom (paramānu) of matter through sensory means, it accepts the quality of mūrtatva' being objectively existent even in para mānus. Also both recognise matter as an objective reality. In the words of Lenin "the sole property of matter with whose recognition philosophical material is bound up is the property of being an objective reality, of existing outside our mind."
The fundamental difference between the two views is regarding the ultimate reality of consciousness. According to the Jain view, physical order of existence (ajīva) and psychical order of existence (jīva) are entirely different substances. Consciousness is the characteristic of jīva (psyche), and, therefore, ujiva is devoid of consciousness. Only jīva is capable of a cognitive experience. Besides passions, emotions, sensation of pleasure or pain, memory, experience, etc., are various manifestations of consciousness alone. Matter is devoid of consciousness and is therefore ajiva. Mutual transformation within the two orders of existence is, according to Jains, absolutely impossible. Matter, being entirely devoid of consciousness cannot under any conditions, be transformed into jīva. The Greek atomists believed that psychical order was created and composed of certain types of atoms (spherical, dynamic and smooth). Dialectical materialism does not accept the separate existence of psychical order at all. According to it, the entire existence is transformation of matter. The scientists' views are divided on the subject. Some of them agree with the views of the dialectical materialism.
MOTION, SPACE, TIME, ETHER (S)
Each of the above concepts have been discussed in the preceding chapter. Here, we shall briefly compare the Jain views about these concepts with those of modern science.
