Property of Matter in Jain Canons

Author(s): N L Jain
Publisher: Z_Kailashchandra_Shastri_Abhinandan_Granth_012048.pdf

Page 6

Definition of Matter: General and special Attributes
Jainas assume the world as real consisting of six realities. These have been called by various names like Tattva, Tattwärtha, Artha, Padartha etc. names include all terms used in other philosophies like the padarthas of Vaisesika, Tattvas of Sankhyas and the like with specific definitions. The realities are also termed as Dravyas which characterises them. They may be material like earth or non-material like soul or space. Despite this variety, they have some general characteristics which are found in all the dravyas. Basically, Dravyas are only twothose with consciousness and without it but their inter-relationships have led to their classifications into the Tattvas--seven in number or Padarthas-nine in number at later periods. Sat is another name for dravyas added during post-agamic periods. All these Dravyas have the same general characteristics. Out of the two basic dravyas, the one without consciousness-ajiva seems to be more important as it is responsible for a large part of the worldly phenomena. The ajivas have also two varieties-material and non-material. We will be concerned here with material ajivas or matter only as we can directly study them by many methods today and compare and contrast our knowledge with the scriptures.
Whatever be the type of reality, it has been defined in various technical terms leading to the same meaning. Any reality could be defined in two ways: it has some general attributes and it also has some special attributes. The reality cannot exist without these attributes. The general properties are called common properties, existential similarities, tiryak samanya, gunas or coexistant qualities. Rajvartik mentions eleven such qualities of a reality. However, Devsen and Mallivadi" have given eight such characteristics details for which are available. They are existence or permanence, motion, changeablity, knowablity, particulate nature, visiblity (or otherwise), non-consciousness (or otherwise) and agurulaghutva (individuality).
The other type of properties contained in the realities are called distinctive or specific properties. They are meant for differentiating one substance from another. Like the general ones, these also have various names: Viseṣas, Urdhvtasamanya, Swarûpästitva or Paryayas or modifications. There are sixteen such specific properties out of which only six are attributed to material ajiva world, touch, taste, smell, colour, shape and insensiblity. Thus, any reality may be defined as consisting of some general and some specific qualities. It means that a reality in, jaina philosophy is neither a particularity nor a universality exclusively but it is a synthasis of both these types as Mehta10 has pointed out. This has been alternatively stated as a reality consists of gunas and paryayas or sāmānya and višesa type of attributes. Padmarajaiyall has qualified these attributes with their static and dynamic nature and has suggested that a reality consists of a blend of both of them. It does not have an exclusive nature. It has inclusive nature. This Jaina definition of reality has accomodated all the exclusivist attitudes and has made the definition as accurate as possible,
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