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354 Scientific Contents in Prākṛta Canons
Uttaradhyayana are the first secondary canons which define Vidyuta or electricity (and all other forms) as a variety of gross fire bodied substances44. Pujyapada ( 5th century A. D. ) tells us that electricity is an example of natural bond independent of human effort45. It is produced by oppositely charged atoms (when they come in contact through any medium ). The animistic theory of fire-bodied substances leads Vidyuta to be living which is in contrast to Vaiseṣika school mentioning it as non-living and atomic46. However, mention of living and nonliving nature of fire-bodied ones in Sthāṇānga makes a good point helping us to study the nature.
Post-Prajñāpanā scholars have generally followed the tradition of assuming Vidyuta as one-sensed fire-bodied substance. Ulkā, ulkāpāta and taḍita (special sound occurring when lightning takes place in sky) are other equivalent terms for Vidyuta though differing somewhat in their meanings. Actually, none of these things. are electricity but they either produce it or are its effects as the scientists call today. It is just formalisation of effect into cause.
Canons would call electricity as atomic or corpuscular in nature as other energies. It is produced due to the meeting positive and negative (snigdhatva and rūkṣatva) charges. It means that when two qualities of opposite natures meet, there is production of energy. When the energy is high and intense, it is known as electricity. In the various commentaries of Tattvārtha-sūtra, the terms, snigdha and rukṣa have been described as oiliness and roughness of the substance. The oiiness has been exemplified by water, milks of goat, cow, buffalo, camel in or of increasing quality. The roughness has been similarly exemplified by dirt and sand. However, it is Pujyapāda, who clearly mentions that Vidyuta is produced due to the attributes of oppositely charges. The important point here is the basic principle of contact of oppositely natured particles to produce electricity. This is indicative of ingenuity of Jaina scholars of early days. The Nyaya school does not
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