Outlines of Jaina Philosophy

SR No.: 011084
Original Sutra Author: N/A
Author: Mohanlal Mehta
Publisher: Jain Mission Society Bangalore
Publication Year: 1954
Total Pages: 195
Language: English
Classification: Book_English
File Size: 7 MB

Page 51

27
CONCEPTION OF REALITY ascribed to 'pudgala' (matter ) and not to ajiva' as a whole. 'Pudgala' (matter) is a part of ajīva; and it is needless to say that the characteristics of a part cannot be attributed to the whole. Matter is ' ajiva', of course, but this does not mean that
ajiva' is matter alone. Apiva is something more than matter. Here we want to emphasise the point that the lefinition of 'ajiva' given by Dr. Radhakrishnan is not correct. The correct and complete criterion of ajiva' is unconsciousnes. Hence, from the dualistic point of view, the conscious substare is șiva, while the unconscious substance is ajīva.1 CANONICAL CONCEPTION OF CLASSIFIZATION
In the Bhagavati-sūtra substance is lassified into two divisions. These two divisions are the sames we have already discussed. There is a further classification of he aiva substance. Firstly, it is divided into rūpin' and 'arūrin'. The 'rūpin' substance is pudgalāstikāva alone. Secondly the 'arūpin' one is divided into 'dharmāstikāya' (medium of cotion), adharmastikāya' (medium of rest ), 'ākāśāśtikāya' (sace ). and 'adihāsamaya' (time). The first four 'ajīva' substaces, riz.,' pudgıla' (matter), dharma' (medium of motion ), 'idha rna' (medium of rest), and 'ākāśa' (space) and “jīva' ce ca lied 'astikāya' meaning thereby 'substances having extensin'. Here again it should be noted that the term 'extension 'is not used by the Jaina in the realistic sense of material exension. The Jaina conception of 'extension' is a unique one. The Jainas do not define the term 'extension in the same anse as the other realists of India and West do. The Jaina concetion of extension' (astikāya) is as follows.
As these exist, they are called 'asti' by te great Jinas, and because they have many' pradeśas ’, like boca's, therefore, they are called ' kāyas'. Hence, these are called at ikā juis (extensive substances ).
To be more clear, let us understand wiat is mea nt by a pradeśa'. It has been defined to be that pat of space which is covered by one indivisible atom of matter.3 sich bradeśas'can contain not only the atoms of matter, but th: pa rticles of other
1 Bhagavati-sūtra, XXV, 2; XXV, 4. 2 Dravya-sangraha, 24. 3 ibid., 27.