Studies in Jainism

Author(s): M P Marathe, Meena A Kelkar, P P Gokhle
Publisher: Indian Philosophical Quarterly Publication Puna

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CONCEPT OF MATTER IN JAINA PHILOSOPHY
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Ekapradeśadiṣu bhajyaḥ pudgalānām makes it clear that the accommodation (or immersion) of partless forms of matter and matters having countable, countless and infinite parts (i.e. units of atoms) is in one point of space, that of binary compound or dyad (dvipradeśika or dvyanuka) in one and two points of space, that of tertiary compound (tripradeśika) in one, two and three points of space and so on upto those matters having countable, countless points of space of the universe108, Similarly, molecules (skandhas) formed of numerable, innumerable and infinite atoms are accommodated in one, countable and countless points of space of the universe109 by their capacity of contraction or of becoming subtle, just as the lights from several lamps intermingle. 110
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As to the point of nature that matter is jivagrāhya (receivable by soul) it is explained in the Agama that matter is endowed with the attribute of attraction or reception from the stand-point of quality.111
On the basis of the agamic statement Umāsväti defines the point in this way that the individual self attracts particles of matter which are fit to turn into karma as the self is actuated by passions. This is bondage112. There is no capacity in matter to attract soul, but there is only the quality in it to be received by soul, it is the soul which receives matter by attracting it and thus attains bondage with it. All souls do not receive matter; only the wordly souls receive matter which is capable of turning into Karmic matter because of the nature of being associated with the transformation tinged with passions. Just as the digestive fire of the stomach (gastric fluid or juice) absorbs food suitable to it, so also the self attracts karmas of duration and fruition corresponding to the virulent, mild or moderate nature of passions.112
Function of Matter
The function of matter is to form the basis of the body and the organs of speech and mind, and respiration113. That is, soul attracts further matters fit to turn into karmic matter by the association of forms of matter like mind, speech, and body. In other words, soul, having attracted forms of matter and attained bondage with the received matters, transforms those matters in the form of mind, speech and body and again it
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