Studies in Jainism

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

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STUDIES IN JAINISM
dance with the changes. Of course it is formless, unmanifest and undifferentiated like atom (paramāņu) of Jaina metaphysics in its unmanifest states.
The Nyāya-Vaiseșika maintains the view that when newer and newer effects like substances, etc. get produced, then an atom (paramāņu) as the basis of these effects exists as Kūțasthanitya (absolutely permanent) without any kind of change. According to Jaina metaphysics also, an atom too is the basis of newer and newer material effects. Nevertheless, atoms are not by any means different and independent from the effects like those of the NyayaVaišesika. But there is one point which is the same in the Samkhya, Nyāya-Vaišesika and Jaina systems of thought that the individuality or self-identity of the fundamental substance is to remain as whole or non-divisible (akhanda). As, according to the Sāṁkhya view, the identity of Prakstitattva exists as whole or non-divisible from the points of view of all-pervasive substratum, just so the infinitefold infinite atoms, exist as permanent, according to the Nyāya-Vaišeșika and Jaina concepts of matter. The Buddhists Philosophy calls the universe rūpātmaka (material). Rūpa does not connote only the meaning 'perception' to the eye, but it calls all the bhūtabhautikatattvas (primary and secondary elements of matter) by this term which can be apprehended by the se ception. Like the Nyāya-Vaišeșika and Jaina schools of thought the Buddhist philosophy also, keeping in view the perceptible gross matter, inaterial effects like tastes, etc., as prominent, was engaged in consideration of its cause. It also has admitted the doctrine of similarity in the postulation of causality (Kāryakāraņa), i. e. as there is an effect, so there is a cause. If the material effect is perceptible to the senses of taste, etc., then its fine, finer and finest (i.e. intangible) ultimate cause also is as such, that is to say, it can be only as rūpa (colour and shape), rasa (taste), gandha (smell), sparśa (touch), etc.
According to this consideration the Buddhist philosophy has made a reference to all gross, and fine elements of matter of the universe by using the word 'Rūpa'. But there is a gulf of difference between the Buddhist concept of Rūpa and the Nyāya-Vaiseșika and Jaina Concepts of Rūpa. The Buddhist tradition also is aņu-paramāņuvādin (advocate of atomism) like the Nyāya-Vaiseșika and Jaina systems of thought. Nevertheless, its postulation on