Darshan Aur Vigyan Ke Alok Me Pudgal Dravya

Here is a comprehensive summary in English of the Jain text "Darshan aur Vigyan ke Alok me Pudgal Dravya" by Gopilal Amar:

This book, "Darshan aur Vigyan ke Alok me Pudgal Dravya" (Pudgal Dravya in the Light of Philosophy and Science) by Gopilal Amar, is a detailed exploration of the Jain concept of Pudgal Dravya (substance of matter and energy). The author aims to provide a clear analysis by first examining Pudgal according to Jain philosophy, then exploring its understanding in other philosophical systems, and finally presenting a scientific analysis.

The book begins by stating that Jain philosophy posits the universe is composed of six fundamental substances (Dravyas):

1. Jiva (Soul, substance possessing consciousness)
2. Pudgal (Matter & Energy)
3. Dharma (Medium of motion)
4. Adharma (Medium of rest)
5. Akasha (Space)
6. Kala (Time)

A Dravya is defined as something that exists, has continuity in its fundamental realities (Guna), and undergoes constant manifestation and disappearance in its modifications (Paryaya).

Nature of Pudgal: The word "Pudgal" is a technical term derived from "Pud" (meaning combination or union) and "Gal" (meaning disintegration or dissolution). Thus, Pudgal is defined as that which constantly combines and disintegrates, is formed and destroyed, broken and joined. It is the only substance in the universe that can be both fragmented and reassembled.

A key characteristic of Pudgal is its perceptibility through the senses: it can be touched, tasted, smelled, and seen. Therefore, Pudgal is fundamentally defined by the presence of touch (Sparsh), taste (Ras), smell (Gandh), and color (Varna). The author explains the concepts of combination and disintegration in scientific terms, relating them to how molecules (Skandhas) with certain qualities (like unctuousness and dryness) combine to form larger molecules or how parts of a molecule can separate.

The book highlights the scientific understanding that elements can transform, referencing radioactivity where elements like Uranium transform into Radium and then into Lead. Similarly, the combination of elements like Nitrogen and alpha particles to form Oxygen is presented as an example of Pudgal's combinatory nature.

Qualities of Pudgal: Pudgal inherently possesses four qualities: touch, taste, smell, and color. These have further subdivisions.

• Touch (Sparsh): There are eight types of touch: unctuous (Snigdha), dry (Ruksha), soft (Mrudu), hard (Kathor), cold (Sheet), hot (Ushna), light (Laghu), and heavy (Guru). A molecule (Skandha) has one of each pair (unctuous or dry, soft or hard, cold or hot, light or heavy), totaling four touches. An ultimate atom (Anu) has only two touches: one of unctuous/dry and one of cold/hot.
• Taste (Ras): There are five basic tastes: sweet (Madhur), sour (Amla), pungent (Katu), bitter (Tikt), and astringent (Kashayla). The text notes that while literature recognizes nine Rasas (emotions/tastes), Jain philosophy incorporates these within both Jiva and Pudgal.
• Smell (Gandh): Pudgal has two types of smell: pleasant (Sugandha) and unpleasant (Durgandha).
• Color (Varna): Pudgal has five primary colors: black (Krishna), red (Rakt), yellow (Peet), white (Shwet), and blue (Neel). Combinations of these create other colors. The text reconciles the Jain concept of five primary colors with the scientific spectrum (seven colors), stating that the Jain classification refers to the fundamental property of Pudgal that affects our perception of color.

Characteristics of Pudgal: Pudgal is described as:

• A Substance (Dravya): It possesses inherent qualities and undergoes modifications.
• Eternal and Undeteriorating (Nitya and Avashthit): Its fundamental essence (like touch, taste, smell, color) never perishes, even though its forms change. It is eternal in its existence and number.
• Possessing Form (Rupin): Pudgal has a form, which can be matter or energy. This form is always associated with its fundamental qualities (touch, taste, smell, color).

Critique of Nyaya Philosophy: The book discusses and refutes the Nyaya school's classification of earth, water, fire, and air as separate substances, each with a limited set of qualities. The author argues that since these elements are mutually transformable and all possess the fundamental qualities of Pudgal, they are all manifestations of the single Pudgal substance. Scientific evidence is used to support this, highlighting that all elements possess the fundamental qualities, even if not all are immediately perceptible to human senses.

Pudgal's Activity and Power: Pudgal is described as active (Parispandan), with actions that can be spontaneous or induced by other Pudgal or Jiva. Atoms are said to move infinitely fast, capable of traversing the universe in a single moment. Modern science corroborates that Pudgal has immense energy, citing examples of nuclear energy.

Contraction and Expansion (Micro-transformation): A significant concept discussed is Sukshma Pariman (micro-transformation or contraction-expansion). This explains how an infinite number of Pudgal atoms can reside in a finite space (Akasha). Scientifically, this is supported by the structure of the atom, where the nucleus is very small compared to the entire atom, and the potential for atoms to become highly dense by losing their outer electron shells.

Combination of Pudgal and Jiva: The text details the interaction between Pudgal and Jiva. Karmic Pudgal (Karmic Vargana) constantly combines with the soul. This combination is either eternal (Anadi) or originated (Sadi). The author explains that this combination is the basis for the Asrava, Bandha, Samvara, Nirjara, and Moksha principles in Jainism. Asrava is the influx of karmic matter due to the soul's mental, verbal, and physical activities. Bandha is the bondage of karmic matter to the soul. Samvara is the stoppage of this influx, and Nirjara is the shedding of accumulated karma.

Classification of Pudgal: Pudgal is classified in various ways:

• Atom (Anu) and Molecule (Skandha): The fundamental, indivisible particles are atoms, while combinations of atoms are molecules.
• Gross and Subtle: Pudgal can be categorized based on its visibility and tangibility, from solid matter to subtle energies.
• Types of Matter (Vargana): Jainism classifies Pudgal into 23 categories called Varganas, such as Karmic Vargana (karmic matter), Tejas Vargana (fiery matter/energy), and Manovargana (mental matter).
• Six Types (Sad Bhed): Pudgal is also categorized into six types based on grossness and subtlety: Badar-Badar (grossest), Badar-Sukshma (gross-subtle), Sukshma-Badar (subtle-gross), Sukshma-Sukshma (subtlest).
• Scientific Classification: Modern science classifies matter into Solids, Liquids, and Gases, which Jainism acknowledges as compatible with its own classifications, as substances can transform between these states.

Paryayas (Modifications) of Pudgal: The book details various modifications of Pudgal, including:

• Sound (Shabda): Described as the result of the collision of molecules, and its nature and speed are consistent with scientific understanding. Jainism classifies sound into linguistic (musical) and non-linguistic (noise), mirroring scientific categories.
• Bondage (Bandha): The joining of atoms and molecules, or atoms with molecules, and also the bondage of karmic matter to the soul.
• Subtlety (Sukshmata) and Grossness (Sthulata): Relative and absolute measures of size.
• Form (Samsthana): The shape and structure of matter.
• Darkness (Tam), Shadow (Chhaya), Light (Aatap), and Luminescence (Udyota): These are discussed as manifestations of Pudgal, with the book arguing that darkness is not merely the absence of light but a distinct entity, supported by scientific evidence.
• Electricity (Vidyut) and Radioactivity: These are explained as forms of Pudgal energy, correlating with scientific discoveries of electrical charges and the emission of particles from atoms.
• Elements: The text acknowledges the scientific discovery of elements, stating they are simply various forms of Pudgal and that Jainism's concept of different "species" of atoms, which can remain unmixed, is analogous to elements.

Pudgal's Function: Pudgal performs functions not only for itself and other Pudgal substances but also for the Jiva (soul). It forms the body, senses, and mind, and through its transformations, influences the soul's experiences of happiness, sorrow, life, and death. The author emphasizes that while Pudgal influences the soul, the soul's experiences are ultimately its own internal transformations, with Pudgal acting as an external cause or facilitator.

Conclusion: The author concludes by highlighting the convergence of Jain philosophy and modern science in understanding Pudgal. The book aims to bridge the gap between traditional scriptural knowledge and contemporary scientific inquiry, demonstrating that ancient Jain texts provide profound insights into the nature of matter and energy that are, in many ways, consistent with modern scientific discoveries. The analysis is presented in accessible language, with English equivalents for technical terms, to make it understandable to a broad audience. The author expresses the need for similar scientific analyses of the other Jain substances.