Book Title: Studies in Jainism
Author(s): M P Marathe, Meena A Kelkar, P P Gokhle
Publisher: Indian Philosophical Quarterly Publication Puna

Previous | Next

Page 58
________________ JAINA CONCEPT OF ATOMIC COMBINATION 43 sanghāta), dimension arises to a thing. In this sense, the exposition of the Bhāsya on the sutra 28 makes sense. Possibly the sūtra 28 was made against the non-Jaina views on the cause of perceptibility of things, for instance, the Vaiśesika view which maintains, sarkhyāh parimānāni prthaktvam saryoga--vibhāgau paratvaparatve karma ca rūpi-dravya-samavā yāt cāksuşāņi (Vaiseşikasütra 4.1.12). Number of atoms does not cause dimension according to the Jaina theory of atomic fusion. Neither the size of atoms when they are interfused in one pradeśa can produce magnitude. What the sūtrakāra and bhāsyakāra wanted to express here is that the visibility of things is derived by the interlinking of atoms and skandhas; but not by their interfusion. However, the interfusion of atoms in the two matter-pradeśas onwards certainly manifests the size and form of a thing, and the production of skandhas by the threefold rules of split and interlinking pronounced in the sūtra 26 necessarily causes palpability. Therefore in this sense both the sūtra and the Bhas ya totally lack relevancy. Umasvati thus failed in imparting the correct rule of the cause of perceptibility of things in V:28, which should have been stated pertaining to both cases of interfusion and interlinking wherein the content of V:26 must be of course included. Bhagavati 25.4.739 refers to the number of paramāņus as ananta, that of skandhas pradeśas as ananta, that of pradesa avagāha of pudgala as asankhyeya, and that of the degree of black colour as ananta. Prajsiä panā 3.27-195 explains that pudgala, addhāsamaya, sarva pradeśas and sarva paryāyas are possessed of ananta gunas, but sarva dravyas višesādhika gunas. Then both Bhagavati 25.4 and Prajitā panā 3.27 discuss about the num strength of gunas possessed by the paramānu and skandha from the viewpoints of dravya, pradeśa and dravya-pradeśa. According to the Prajñā panā which treats the account more systematically than the other, it is said as follows: a paramānu has ananta gunas, a sankhyeya-pradeśika skandha has sankhyeya gunas, an asankhyeya pradeśika skandha has asankhyeya gunas, and an ananta pradeśika skandha has ananta gunas from all these three view-points. The same discussion is carried on as to avagāhana and kāla. Ananta guņas, for instance, the infinite degress of black colour, are attributed to an atom as well as to a composite of ananta pradeśas, which is perfectly logical. But it is difficult to comprehend why

Loading...

Page Navigation
1 ... 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284