The Jaina Theory of Substance

Summary

Bhag Chandra Jain’s paper, continuing from a previous issue, examines how Buddhist texts reflect Jaina conceptions of substance and karma. He begins with pudgala (matter), defining it as everything perceived or enjoyed by the senses—bodies, mind, karma and other material objects. Matter can be tasted, smelt and has colour; it manifests as sound, fineness (saukṣmya), grossness (sthaulya), figure, division, darkness, shade and sunlightfile:///home/oai/share/Books_on_Jainology.pdf#:~:text=Jain%20Education%20International%20For%20Private,org. Pudgala has two primary forms: atoms (aṇu) and molecules (skandhas), which combine to construct realityfile:///home/oai/share/Books_on_Jainology.pdf#:~:text=Jain%20Education%20International%20For%20Private,org. Understanding the nature of matter is essential for spiritual progress because ignorance of its composition leads to bondage. Jain then explores the doctrine of karma. The mundane soul attracts karmic matter through vibrations (yoga) and passions (kaṣāyas), which transform it into a karmic body. Although the soul is pure by nature, its relation with karma is beginningless and continues until liberationfile:///home/oai/share/Books_on_Jainology.pdf#:~:text=Jain%20Education%20International%20For%20Private,org. The paper emphasises that soul and karma are separate entities; knowing this distinction helps aspirants dissociate from bondage. Jain notes that Pāli literature contains references to the Jaina doctrine of karma; the concept of triyoga—the origin of karma through word, deed and thought—is recognised in both traditions. Buddhism also acknowledges tridanda karma, although with some differences. By comparing sources, Jain argues that the Jaina theory of substance and karma influenced early Buddhist thought and that Buddhist references to atoms and molecules mirror Jaina teachings about a universe built from eternal material particles. Later sections (not included in the excerpt) likely discuss the other five dravyas (substances): dharma (principle of motion), adharma (principle of rest), ākāśa (space), kāla (time) and jīva (soul). Jain probably explains that while matter is composed of an infinite number of atoms, the soul is formless, conscious and independent. The paper stresses that liberation requires right knowledge of all substances and strict adherence to ethical disciplines to arrest the influx of karma. By situating Jain metaphysics within the broader context of Indian philosophy, Jain shows how concepts such as pudgala and karma have circulated across traditions and underscores the importance of comparative study.