A History of Hindu Chemistry from the Earliest Times to the Middle of the Sixteenth Century A.D. v2.c34.296

v2.c34.296

The atomic theory of the Jainas :- Of the nine categories of the Jainas, that of Ajíva (the not-soul or non-Ego) consists of five entities, four of which are immaterial (अमूर्त्त), viz., merit, demerit, space and Time, and the fifth, material (मूर्त्त, possessing figure). The last is called Pudgala (matter), and this alone is the vehicle of Energy, which is essentially kinetic, i.e. of the nature of motion. Everything in the world of not-soul (the non-Ego) is either an entity (द्रव्य), or a change of state in an entity (पर्याय). Pudgala (matter) and its changes of state (पर्याय), whether of the nature of subtile motion (परिसन्द) or of Evolution (परिणाम), must furnish the physical as opposed to the metaphysical basis of all our explanations of Nature. Pudgala (Matter) exists in two forms,—*Anu* (atom) and Skandha (aggregate). The Jainas begin with an absolutely homogeneous mass of Pudgalas, which, by differentiation (भेद) breaks up into several kinds of atoms qualitatively determined, and by differentiation, integration, and differentiation in the integrated (संघातात्, भेदात्, संघातभेदात्—Umāsvátí, Chap. V, Sútra 26), forms aggregates (Skandhas). An *Anu* has no parts, no beginning, middle or end. An *Anu* is not only infinitesimal, but also eternal and ultimate. A Skandha may vary from a binary aggregate (द्व्यणुक) to an infinitum (अनन्ताणुक). A binary Skandha is an aggregate of two *Anus* (atoms), a tertiary Skandha is formed by the addition of an atom (*Anu*) to the binary (द्व्यणुक) and so on *ad infinitum*. The ascending grades are (1) what can be numbered (संख्येय), (2) indefinitely large (असंख्येय), (3) infinity of the first order (अनन्त), (4) infinity of the second order (अनन्तानन्त), and so on.