Dr. Samani Mangal Pragya
There is a discussion on the concept of pudgala (matter) in all the Indian philosophies. However, there is a difference in the name, such as bhūta in Cārvāka[1], prakṛti in Sānkhya[2], jaḍa-dravya in Nyāya - Vaiśeṣika[3], rūpa in Buddhism[4], māyā in Śānkara Vedānta[5], and pudgala in Jain philosophy. [6] Modern physics also deals mainly with the material world. This is the only substance which is equally included as a matter of study in the field of both science and philosophy- (with time and space). In this research, we will discuss few concepts regarding matter, which have been least discussed in the post-canonical literature. Its comparison with other philosophies and science will not be possible to discuss. For a detailed comparison, readers may refer to books like 'Concept of Matter in Jaina Philosophy'.[7]
Pudgala is defined in Jain philosophy as 'that which possesses colour, smell, taste and touch'. It is corporeal, non-living, eternal, stable and constituent substance of the universe. It has been analyzed on the basis of substance, space, time, mode and quality.
From the point of view of -
| Substance- | It is infinite |
| Space - | cosmos-pervasive |
| Time - | Definite, eternal, non-destructible, endless, stable and non-transitory |
| Mode - | Possessed of colour, odour, taste and touch |
| Quality - | Ability of integration and disintegration and the quality of being possessed.[8] Integration and disintegration are the specific characteristics of pudgala.[9] |
Four astikāyas remain always integrated. They never disintegrate. Integration after disintegration and disintegration after integration is the specific characteristic of pudgalāstikāya. All the way from two atoms to infinite atoms may get integrated transforming into dvi-pradeśī (two unit constituents) to ananta pradeśī (infinite unit constituent) skandha respectively. Again after disintegration, they become independent two atoms up to infinite atoms. Had pudgala does not possessed this quality of integration and disintegration, then, this universe would be one cluster of atoms or got scattered into independent atoms.
Both of these forms are not capable to explain the present system of the universe. Pudgala is corporeal and sense-perceivable. Hence, its existence is very explicitly experienced, but the basis of its independent substance hood is due to its capacity of integration and disintegration.[10] Mutual relationships of soul and matter causes the different modes of existents in the universe.[11]
Two forms of Pudgala
The two forms of pudgala are - atom (paramāṇu) and aggregate (skandha).[12] Visible world is made up of the atomic aggregates. Atoms get integrated in skandha and skandhas result in material substances. Pudgala has two powers- power of integration and of power disintegration.[13] Integration of atoms produces skandha and one skandha may get disintegrated into many skandhas or into individual atoms. The integration of two atoms results in dvi-pradeśī skandha (an aggregate of two atoms). When it gets disintegrated, it splits into two individual atoms. Similarly, with the integration of three atoms, a tri-pradeśī aggregate is formed. When this three pradeśī aggregate gets disintegrated, it either splits into three independent atoms or it is split into one independent atom and an aggregate of two atoms. Thus, an aggregate is formed by both disintegration and integration[14], but an atom is obtained only through disintegration.[15]
Normally, an atom is treated as the cause only. Atom is the producer of aggregate, but due to disintegration of an aggregate, atom also comes into existence. So it is also the effect of aggregate. In Nayacakra there is a mention of atom as both the cause and the effect.[16]
