Concept Of Matter In Jaina Philosophy

The book "Concept of Matter in Jaina Philosophy" by J. C. Sikdar, published by P. V. Research Institute Varanasi in 1987, provides an exhaustive and critical analysis of the Jaina understanding of matter (Pudgala). The author delves into the metaphysical and physical aspects of matter as presented in Jaina Āgamas and post-Agamic works, comparing them extensively with other Indian philosophical systems and modern physical sciences.

Key Themes and Structure:

The book is structured into ten chapters, each exploring a specific facet of the Jaina concept of matter:

1. Jaina Conception of Matter: This introductory chapter lays the groundwork by defining Reality in Jainism as comprising substance (Dravya), quality (Guna), and mode (Paryaya). It establishes the fundamental Jaina metaphysical framework, asserting that the universe is a system of inter-related reals characterized by substance, locus, time, and condition. The author highlights the Jaina concept of Dravya as central to both metaphysics and physics, drawing parallels with Western philosophers like Spinoza and Bertrand Russell. Jaina philosophy posits two primary aspects of reality: the sentient principle (Jivatattva) and the non-sentient principle (Ajivatattva). Ajivadravya is further divided into six categories: Dharma, Adharma, Ākāśa, Pudgala, Kāla, and Jiva (though Jiva is sentient, its place in Ajivadravya categories is discussed in relation to the six categories of reality). Pudgala, or matter, is identified as a corporeal, non-living substance. The chapter concludes by comparing the Jaina concept of matter with those of other Indian philosophies and Western physics, noting the Jaina concept's proximity to modern scientific understanding of matter as the fundamental "stuff" of the universe.

2. Elements of Matter: This chapter examines the elements of matter as conceived in Jainism (Pudgala) and compares them with other Indian systems and modern science. Jaina philosophy identifies various forms of matter, from gross elements like earth, water, fire, and air, to subtle elements like shadow, objects of senses, karmic matter, and atoms (paramanu). The chapter discusses the different states of matter (gross and subtle) and the elements recognized by schools like Samkhya-Yoga, Nyaya-Vaiseṣika, Mimamsa, and Buddhism, noting similarities and differences. It highlights the Jaina inclusion of sense-organs, karmic matter, and leśyā (soul conditions) as material elements, unique in its holistic approach.

3. Indriyas, Karma and Leśyā: This chapter delves into the Jaina concepts of sense-organs (Indriyas), karmic matter (Karmapudgala), and soul conditions (Leśyā) as they relate to matter.

   • Indriyas: The Jaina concept of sense-organs, analyzed from physical and psychical aspects, is presented as more subtle and thought-provoking. They are described as translucent matter.
   • Karma: Karmapudgala is understood as material energy. The chapter explains the Jaina distinction between Bhāvakarma (psychical action, e.g., passions like attachment, aversion, delusion) and Dravyakarma (material substance that binds the soul). It compares these with concepts in other Indian philosophies like Samskāra (Nyaya-Vaiseṣika), Vāsanā (Yoga), Avijñapti (Buddhism), and Apūrva (Mimamsa).
   • Leśyā: Leśyā refers to the psychological condition of the soul, also conceived as having physical (dravyaleśyā) and psychical (bhāvaleśyā) aspects. The six Lēśyās (black, blue, grey, red, lotus, white) are described as representing the varying degrees of spiritual purity or impurity of the soul, impacting its karmic state.

4. Atomism: This chapter provides a comprehensive comparative study of atomism in Indian thought and Western metaphysics and physics. It discusses the Jaina advocacy of an atomic theory, similar to Nyaya-Vaiseṣika, but with distinct conceptions of the atom's nature. The chapter analyzes the Jaina atom (paramanu) as indivisible, finest, and eternal from a substantial viewpoint but subject to transformation in its qualities. It contrasts this with Buddhist idealism, which refutes atomism, and Vedantic monism, which posits Brahman as the sole reality. The Jaina atom is presented as transformable, unlike the Nyaya-Vaiseṣika's immutable atom. The author notes the antiquity of Jaina atomism predating Greek atomism.

5. Properties of Matter: This chapter details the general and specific properties of matter in Jainism, comparing them with other Indian schools and modern science. It discusses qualities like colour (five types), taste (five types), smell (two types), and touch (eight types), noting how the Jaina classifications align well with modern scientific understandings of these properties. The chapter also covers concepts like motion, oscillation, and the inherent forces of attraction (cohesion) and repulsion (dryness) within matter.

6. Effects and Modifications of Matter: This chapter explores how matter manifests and transforms. It details the six "kāyas" (embodiments) of matter (earth, water, fire, air, plant-bodies, and mobile beings' bodies) and various manifestations like sound, combination, fineness, grossness, shape, division, darkness, shadow, heat, and light. The Jaina view on mind (Manas) and speech (Vāk) is also analyzed as material effects. The chapter compares these with scientific explanations of physical phenomena.

7. Classification of Matter: This chapter presents the multifaceted classification of matter in Jaina philosophy. Matter is categorized based on various criteria, including substance, locus, time, and condition; atomic and molecular forms; apprehensibility; transformation; parts of molecules; grossness and fineness (six categories); vargaņās (classes based on numerical value); prominence of specific qualities (leading to 530 classes); and categories like ultimate atom, molecule, and fine/gross states. The Jaina view is contrasted with classifications in other Indian systems and modern science.

8. Atomic Structure of Matter and Properties of Atom: Continuing the discussion on atomism, this chapter focuses on the structure and properties of the Jaina atom (paramanu). It defines the paramanu as the finest, indivisible unit of matter, existing in space-points and units of time, possessing qualities that are constantly transforming. The chapter distinguishes between causative atoms (karananu) and discrete atoms (anantanu). It elaborates on the atom's properties, including its multiple dimensions (dravya, kṣetra, kāla, bhāva), its indivisibility (except for its qualities), and its nature as both cause and effect. The Jaina concept of the atom's transformability is contrasted with the Nyaya-Vaiseṣika's eternal and immutable atom.

9. Transformation of Matter (Pudgala-Pariņāma): This chapter examines the dynamic aspect of matter, detailing various transformations it undergoes. These include changes in qualities like color, taste, smell, touch, and shape, as well as transformations related to binding, motion, division, and the inherent quality of neither heaviness nor lightness (agurulaghuguna). The chapter discusses the Jaina concept of transformation (pariņāma) in both sentient (Jiva) and non-sentient (Ajiva) substances, drawing parallels with Sāṁkhya's Prakṛti transformation and modern science's understanding of chemical reactions and states of matter.

10. Combination of Matter Particle: This chapter details the rules and principles governing the combination and dissociation of ultimate atoms and molecules in Jaina philosophy. It outlines the conditions under which matter combines, emphasizing the roles of cohesiveness (snigdhatva) and dryness (rūkṣatva) and the necessity of unequal degrees of these properties for combination. The chapter analyzes the Jaina rules of combination, comparing them with the Sāṁkhya and Nyāya-Vaiśesika perspectives and modern scientific theories of atomic and molecular interactions based on attractive and repulsive forces.

Overall Contribution:

Dr. Sikdar's work is significant for its comprehensive and comparative approach. It meticulously traces the development of the concept of matter within Jainism, highlighting its philosophical depth and its remarkable congruence, in many aspects, with modern scientific understanding. The book demonstrates how Jaina Ācāryas, even in the absence of modern scientific data, developed a sophisticated framework for understanding matter, its constituent elements, its properties, and its transformations, offering valuable insights into the history of Indian scientific and philosophical thought. The author's dedication to his late Acāryas, Prof. Satyendra Nath Bose and Prof. Dr. Dhirendra Mohan Datta, underscores the academic rigor and the deep respect for intellectual heritage that underpins this research.