Dravya - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Dravya" by Dr. Narayanlal Kachara, based on the provided pages:

The book "Dravya" by Dr. Narayanlal Kachara, published by Narayanlal Kachara, is a fundamental exposition of the Jain philosophical concept of "Dravya" (substance). It delves into the nature of reality as understood in Jainism, detailing the characteristics, types, and constituent elements of existence.

1.1 What is Dravya in Jain Philosophy?

In Jainism, "Dravya" refers to the fundamental, essential elements of the universe. A Dravya is defined as that which, without abandoning its inherent nature, possesses the three aspects of Utpad (origination), Vyay (decay), and Dhrauvya (permanence). Everything that exists, whether sentient or non-sentient, is considered a Dravya. The universe, composed of six Dravyas, is termed "Lok" in Jain philosophy. Jainism posits that the universe is eternal and without beginning or end. It does not create new entities nor does it destroy existing ones; rather, it undergoes constant change in its states or modes (Paryaya). Philosophically, a Dravya is that which, while undergoing continuous transformations (parinaman) through different states, remains eternal in its essential nature. "Sat" (being) and "Dravya" are synonymous; what is "Sat" is "Dravya." There is no difference in meaning between Dravya and "Satta" (existence). Being is never produced from non-being, nor does being ever perish. The state of being (Sat) is characterized by origination, decay, and permanence. Elements that do not undergo origination and decay are not considered "Sat." Jain philosophy states that things are eternally changing; every element inherently combines both permanence and impermanence. Thus, all substances in the world, sentient and non-sentient, gross and subtle, are subject to origination, decay, and continuity.

1.2 Characteristics of Dravya

A Dravya has three main characteristics:

Sat Lakshana: It possesses existence.
Utpad-Vyay-Dhrouvyayukta: It is characterized by origination, decay, and permanence.
Paryayon ka Aashray: It is the substratum of modes or states (Paryaya).

Dravya, its qualities (Guna), and its states (Paryaya) exist simultaneously and are inseparable. Guna are the enduring attributes that distinguish a Dravya, while Paryaya are the transient states or modifications of a Dravya. Without Guna, a Dravya cannot be identified, and without a Dravya, Guna have no existence. Similarly, Paryaya are dependent on Dravya and Guna.

Guna are described as sahavarti (co-existing) with the Dravya, and Paryaya as kramavarti (following in sequence). Co-existing attributes indicate the stability of an element, while sequential attributes indicate its dynamism. The transformation of Paryaya occurs continuously. The origination and decay of Paryaya are sequential. The decay of one Paryaya is essential for the origination of another, and vice-versa. A single Dravya can undergo multiple origination and destruction events in one moment.

1.3 The Six Dravyas (Shat-dravya)

Jain philosophy identifies six fundamental Dravyas:

Dharmastikaya: Substance that facilitates motion.
Adharmastikaya: Substance that facilitates rest.
Akashastikaya: Substance that provides space.
Pudgalastikaya: Matter.
Jivastikaya: Soul or sentient being.
Kala: Time.

These Dravyas, while intermingling and providing space for each other, do not abandon their inherent nature. The concept of Astikaya is unique to Jainism, signifying existence. Five of these Dravyas are Astikayas (having extension in space or being composed of multiple units or "pradesha"). They are considered to have an eternal, indivisible essence. Astikaya can be understood as having both trikālika astitva (existence in all three times) and pradesha kaya (a multitude of spatial units or "pradesha"). Kala is not an Astikaya. In the Lok (universe), there is one unit of Dharmastikaya, Adharmastikaya, and Akashastikaya. There are infinite Jivas and infinite Pudgala "skandhas" (aggregates). Dharmastikaya, Adharmastikaya, and Akashastikaya have innumerable pradeshas; a Jiva has innumerable pradeshas; and Pudgala has infinite atoms.

1.4 Qualities of Dravya (Dravya ke Gun)

Guna are those attributes that are dependent solely on a Dravya. Guna themselves are without qualities (nirguna). Guna are the distinguishing characteristics of a Dravya that establish its separate identity from other Dravyas. Every substance possesses infinite Guna.

Guna are of two types:

Sadharan Guna (Common Qualities): These are found in more than one Dravya, indicating the existence of the substance.
Vishesh Guna (Specific Qualities): These are unique to a particular Dravya, defining its specific nature.

1.4.1 Common Qualities (Sadharan Guna): There are ten common qualities:

Astitva: The quality that ensures the Dravya never perishes.
Vastutva: The quality that enables the Dravya to perform some functional activity.
Dravyatva: The quality that allows the Dravya to continuously assume new states (Paryaya) instead of remaining static.
Prameyitva: The quality that makes the Dravya knowable through knowledge.
Pradeshatva: The quality that gives the Dravya spatial extent or form.
Agurulaghutva: The quality that maintains the Dravya's form and prevents its infinite qualities from scattering or merging into another Dravya. It is the intrinsic nature that sustains the Dravya's identity.
Chetanatva: The quality of consciousness or experience (found in Jiva).
Achetanatva: The quality of being non-conscious or inert (found in Ajiva).
Murtatva: The quality of having tangible attributes like touch, taste, smell, and color (found in Pudgala).
Amurtatva: The quality of being devoid of touch, taste, smell, and color (found in Jiva, Dharmastikaya, Adharmastikaya, Akashastikaya, and Kala).

Each Dravya possesses eight of these ten common qualities, missing two. For example, Jiva has Chetana and Amurtatva, while Pudgala has Achetanatva and Murtatva. Dharmastikaya, Adharmastikaya, Akashastikaya, and Kala possess eight common qualities including Achetanatva and Amurtatva.

1.4.2 Specific Qualities (Vishesh Guna): These are unique to specific Dravyas:

Jnana (Knowledge): The ability of the soul to know past, present, and future qualities and their states (Specific to Jiva).
Darshana (Perception): The faculty of recognizing substances and their general attributes without necessarily distinguishing their specific differences (Specific to Jiva).
Sukha (Happiness): The inherent bliss of the soul, arising from the removal of obscuring karmas (Specific to Jiva).
Virya (Energy/Strength): The inherent power of the soul (Specific to Jiva).
Sparsha (Touch): The object of the sense of touch.
Rasa (Taste): The object of the sense of taste.
Gandha (Smell): The object of the sense of smell.
Varna (Color): The object of the sense of sight.
- Sparsha, Rasa, Gandha, and Varna are specific qualities of Pudgala. There are eight basic types of touch, and further quantitative variations of these qualities.
Gati Hetutva (Facilitator of Motion): The quality of Dharmastikaya that assists Jiva and Pudgala in their movement.
Sthiti Hetutva (Facilitator of Rest): The quality of Adharmastikaya that assists Jiva and Pudgala in their state of rest.
Avagahana Hetutva (Provider of Space): The quality of Akashastikaya that provides space for all Dravyas.
Vartana Hetutva (Facilitator of Transformation): The quality of Kala that facilitates the transformations of all Dravyas.

1.5 Paryaya (Modes/States)

Paryaya are the transient states or modifications that are dependent on both Dravya and Guna. They represent the change of form. Paryaya occur in both Jiva and Ajiva (non-sentient) substances, leading to two classifications: Jiva Paryaya and Ajiva Paryaya. Changes can be gross or subtle, leading to further classifications of Paryaya:

Vyanjana Paryaya: Gross and enduring changes.
Artha Paryaya: Subtle and momentary changes, existing for a single instant.

Paryaya can also be classified as:

Swabhava Paryaya: Natural transformations.
Vibhava Paryaya: Transformations caused by external or internal influences.

Dharmastikaya, Adharmastikaya, Akashastikaya, and Kala only undergo Artha Paryaya. Jiva and Pudgala undergo both Artha and Vyanjana Paryaya. Swabhava Paryaya occurs in all Dravyas, while Vibhava Paryaya occurs only in Jiva and Pudgala.

Vyanjana Paryaya are modifications of Pradeshatva, while Artha Paryaya are modifications of other Gunas. Visible phenomena are Vibhava Vyanjana Paryaya. The 8.4 million life forms are Vibhava Vyanjana Paryaya of Jiva. Emotions like anger, pride, illusion, and greed are also Vibhava Vyanjana Paryaya of Jiva. Various forms of knowledge (Mati, Sruta) are Vibhava Guna Vyanjana Paryaya. The pure soul's state of infinite knowledge, perception, bliss, and energy are Swabhava Guna Vyanjana Paryaya. Sound, bondage, subtlety, grossness, form, etc., are Vibhava Vyanjana Paryaya of Pudgala. Aggregates of atoms (skandhas) are Vibhava Dravya Vyanjana Paryaya of Pudgala. Changes in taste and smell are Vibhava Guna Vyanjana Paryaya. The indivisible atom of Pudgala is a Swabhava Dravya Vyanjana Paryaya, and its inherent qualities of color, taste, smell, and touch are Swabhava Guna Vyanjana Paryaya.

Agurulaghuta Guna modifications are Swabhava Paryaya, with twelve types representing increase and decrease. The text notes that the Jain concept of Utpad, Vyay, and Dhrauvya is scientifically validated, citing Einstein's theory of relativity where energy and mass are interchangeable, reflecting the principle of continuous transformation.

1.6 Further Qualities of Dravyas (Uttar Gun)

The six Dravyas can be further classified based on certain attributes:

Parinami (Transforming) / Aparinami (Non-transforming): Jiva and Pudgala are Parinami, undergoing transformations. Dharmastikaya, Adharmastikaya, Akashastikaya, and Kala are considered Aparinami in the sense that they do not transform into other types of Dravyas. However, in terms of their own Artha Paryaya, all Dravyas are Parinami.
Jiva (Sentient) / Ajiva (Non-sentient): Jiva is conscious; the other five Dravyas are non-sentient.
Murta (Tangible) / Amurta (Intangible): Pudgala is Murta due to its qualities of touch, taste, smell, and color. Jiva, Dharmastikaya, Adharmastikaya, Akashastikaya, and Kala are Amurta. Murta can be perceived by senses; Amurta cannot.
Sapradesha (Having Pradesha) / Apradesha (Without Pradesha): Dharmastikaya, Adharmastikaya, Akashastikaya, Jiva, and Pudgala are Sapradesha (multitudes of pradeshas). Kala (time) is often considered Apradesha in its fundamental form, though its manifestation is through momentary units.
Ek Rupa (One Form) / Anek Rupa (Many Forms): Dharmastikaya, Adharmastikaya, and Akashastikaya are Ek Rupa, their pradeshas are indivisible. Jiva, Pudgala, and Kala are Anek Rupa.
Kshetra (Space) / Akshetra (Without Space): Akashastikaya pervades both Lok (universe) and Alok (non-universe). Jiva, Pudgala, Dharma, and Adharma are Akshetra (confined to Lok).
Kriya (Action) / Akriya (Actionless): Jiva and Pudgala are Kriyavan (active) as they possess motion. Dharmastikaya, Adharmastikaya, Akashastikaya, and Kala are Akriya (actionless).
Nitya (Eternal) / Anitya (Non-eternal): Dharmastikaya, Adharmastikaya, Akashastikaya, and definite Kala are Nitya. Jiva and Pudgala are Anitya. However, from the Dravya perspective, they are Nitya, leading to the concept of the universe being Nitya-Anitya.
Karan (Cause) / Akaran (Non-cause): Pudgala, Dharmastikaya, Adharmastikaya, and Kala are Karan as they facilitate Jiva. Jiva is considered Akaran as it is independent.
Karta (Doer) / Akarta (Non-doer): Jiva is the Karta and Bhokta (experiencer) of its actions. Jiva is the doer of its own transmigration but not of all beings or non-sentient things. The other Dravyas are Akarta.
Sarvagat (Omnipresent) / Asarvagat (Not Omnipresent): Akashastikaya is Sarvagat. Dharmastikaya, Adharmastikaya, Kala, Jiva, and Pudgala are Asarvagat. However, omniscient beings (Kevali) are considered Sarvagat through their knowledge.
Pravesh (Entering) / Apravesh (Not Entering): Dravyas do not enter each other's essential nature. They coexist within the pradeshas of Akashastikaya, providing mutual accommodation without losing their own nature.

2.1 Dharmastikaya

Dharmastikaya is the substance that facilitates motion. It exists as one entity in terms of Dravya, pervades the entire Lok in terms of space, and is eternal in time. Its quality is motion-assistance; it is an indifferent facilitator, not a direct cause of motion. It is described as intangible, tasteless, odorless, colorless, soundless, Agurulaghutva, omnipresent within Lok, undivided, vast, and having innumerable pradeshas. It is a continuous, undivided aggregate (skandha).

2.2 Adharmastikaya

Adharmastikaya is the substance that facilitates rest. It is colorless, odorless, tasteless, intangible, formless, non-sentient, eternal, and pervades Lok. It assists Jiva and Pudgala in their stationary states, like a shadow helps travelers rest. It is an indifferent facilitator of rest. It is also intangible, inert, and has innumerable pradeshas.

Justification for Dharmastikaya and Adharmastikaya: These Dravyas are accepted for two logical reasons:

Facilitators of Motion and Rest: They provide the necessary conditions for the movement and rest of Jiva and Pudgala.
Distinguishers of Lok and Alok: Their presence defines the Lok (universe), and their absence in Alok (non-universe) marks it as a separate realm.

2.3 Akashastikaya

Akashastikaya is the substance that provides space. It is colorless, odorless, tasteless, intangible, formless, non-sentient, eternal, and undivided. It exists as one entity and pervades both Lok and Alok. Its quality is providing space (avagahana). The empty space around us is Akash. Each pradesha of Akash has the capacity to accommodate a pradesha of Dharma, Adharma, Kala, and infinite atoms of Pudgala. Akash is divided into Lokakash (where all six Dravyas reside) and Alokakash (which is empty of all Dravyas except its own pradeshas).

2.4 Kala (Time)

Kala is the fourth non-sentient Dravya. It has common qualities like non-sentience, intangibility, subtlety, and Agurulaghutva, and the specific quality of Vartana Hetutva (facilitator of transformation). Time is not an Astikaya because only the present moment exists, the past has perished, and the future is yet to arise. The text discusses the distinction between Vyavaharika Kala (conventional time) and Nishchayika Kala (absolute time) within the Shvetambara tradition. Nishchayika Kala is the cause of transformations in other Dravyas, essentially being the Paryaya of Jiva and Ajiva. Vyavaharika Kala is considered conventional time measured by clocks, sun, moon, etc., and is useful for practical purposes like defining duration, sequence, and change.

The Digambara tradition defines Nishchayika Kala as the fundamental time-atoms (Kalanu) that are omnipresent in the Lokakash, facilitating transformations. Vyavaharika Kala refers to conventional time units. The Kalanu are considered real Dravyas, infinite in number, and are subject to origination, decay, and permanence.

3.1 Pudgalastikaya (Matter)

The universe is primarily composed of Jiva and Pudgala; the other four Dravyas are supportive. Pudgala is derived from roots meaning "to combine" and "to dissolve," indicating its nature of aggregation and disintegration. Pudgala is tangible, having five colors, five tastes, two odors, and eight types of touch. It is non-sentient, eternal, and a component of Lok. The text details the specific qualities of Pudgala, including various shades of color, taste, smell, and touch, and explains their classification. Pudgala can be classified into three types based on the number of senses they stimulate: those with two, four, or eight touch qualities. The text also describes the formation of Pudgala aggregates (skandhas) from atoms (paramanu) through combination (sanghata) and disintegration (bheda). It further elaborates on the six types of Pudgala aggregates, ranging from gross to extremely subtle. The concepts of 'weight' are discussed in relation to the touch qualities of Pudgala. Pudgala, in its atomic form, is eternal, but its aggregate forms have a finite lifespan. The text concludes by explaining the perception of Pudgala through the senses and the mind, and the interaction of Jiva with Pudgala in the context of karma.