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156 : Scientific Contents in Prākṛta Canons
1-5
6-7
8
9
Earth, Water, Fire, Air, Mind
Space and direction
Time
Soul
in Mattergy non-living matter
in space (non-living non-matter) in Time (non-living non matter) in living entity
Five, Twelve or Twenty-eight varieties of Buddha school could be included in two (Soul and Mattergy) of the Jaina school. Sänkhya's twenty-five could be included in three (Soul Mattegy and Space) of the Jaina school. Thus, table 8 clearly shows that the Jaina classification is the most brief and scientific having minimum number of classes with a maximum of generalisation.
The Jaina classification has one more speciality. It postulates medium of motion and rest as primary reality which no other Indian school has advocated. Though the Vaiseṣikas have a quality of gravitation in Dravyas which is non-material and first cause of falling bodies but that does not compare with Jaina medium of rest as they have presumed it to be temporary as well as permanent, active and associative with earth and water only. The Jainas, on the other hand, assume it to be a universal medium, inert, permanent, neutral and external cause of rest. Thus the qualities of gravitation are just opposite to that of the medium of rest of the Jainas. Also, the Vaiseṣikas do not have the medium of motion which should be a complementary entity to gravitation. This also confirms more developed classification of reality by the Jainas adding proof to the statement of Sanghavi35 that the Jaina thought followed Vaiseşikas. Ray and Subbarayappa also agree with the ideas of Indian thoughts developing through S. V. and J. schools.
It may not be out of tune here to point out Prof. Jain's 36 statement that the concept of these mediums as realities was unknown even in the realm of scientific thoughts until Newton. He enunciated active force of gravitation or attraction (called Negative ether by Javeri37) among earthly and heavenly bodies. The indescribable medium of motion for light through space
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