Dravya Ek Anuchintan - Book Summary

Here is a comprehensive summary of the provided Jain text "Dravya: Ek Anuchintan" by Rajendra Jain, based on the given pages:

The text "Dravya: Ek Anuchintan" (Dravya: A Reflection) by Vaidya Rajendra Kumar Jain delves into the fundamental concept of 'Dravya' (substance) within Jain philosophy, contrasting it with modern scientific and other philosophical perspectives.

Defining Dravya:

The book begins by stating that all intellectual contemplation has historically focused on the world or objects within it. Thinkers have studied the world to understand the nature of worldly existence and liberation.
It asserts that the world is undeniably a collection of 'dravyas'.
The term 'dravya' is derived from the root 'dr', signifying that which possesses attributes ('guna') or through which attributes are manifested.
In modern terms, 'dravya' can be equated to 'substance'.
Various philosophers, including Charaka (Ayurveda), Vaisheshika Sutras, Sushruta (Ayurveda), and Umaswami (Tattvartha Sutra), provide definitions of 'dravya'.
- Charaka: That which is the inherent cause of qualities and actions.
- Vaisheshika: That which possesses qualities and actions and is the inherent cause.
- Sushruta: That which possesses qualities and actions and is the inherent cause.
- Umaswami: That which possesses qualities and modifications.

Umaswami's Unique Definition:

Umaswami further defines 'dravya' as 'Sat' (existence).
'Sat' is explained as that which undergoes origination (utpada – new modifications), decay (vyaya – destruction of old modifications), and permanence (dhrauvya – stability of nature). This tri-faceted nature is the essence of 'dravya'.

Critique of Vaisheshika's Definition:

The Vaisheshika definition of 'dravya' as possessing the 'dravyatva' genus is criticized by Acharya Pujyapada.
Pujyapada argues that 'dravyatva' is not independently existent from 'dravya' itself, unlike the separate existence of a stick and the person holding it. Therefore, 'dravyatva' cannot be the basis for defining 'dravya'.

Modern Science's View vs. Jain Philosophy:

Modern science defines substance as having mass and volume, perceivable by our senses. However, science is sometimes hesitant to classify certain phenomena as 'substance'.
The text notes that modern science is increasingly aligning with Jain philosophical concepts.

Classification of Dravyas:

Modern Science: Classifies substances into living and non-living.
Vaisheshika: Enlists nine categories of 'dravyas': Earth, Water, Fire, Air, Ether, Time, Direction, Soul, and Mind.
Jainism: Classifies 'dravyas' into two main categories: Jiva (Soul) and Ajiva (Non-soul).
- Ajiva 'dravyas' are further divided into five: Pudgala (Matter), Dharmastikaya (Principle of Motion), Adharmastikaya (Principle of Rest), Akasha (Space), and Kala (Time).
- Thus, Jain philosophy recognizes six fundamental Dravyas: Jiva, Pudgala, Dharma, Adharma, Akasha, and Kala.

Why Six Dravyas in Jainism?

The text explains why Jainism deviates from the Vaisheshika's nine categories.
Modern science, through its understanding, has shown that elements like water, air, etc., are combinations of other elements (e.g., water is H2O, air is a mix of gases). Jainism's Pudgala (Matter) encompasses these.
Direction is considered a practical designation derived from the location of non-soul 'dravyas' and not an independent 'dravya'.
Mind is also considered a type of Pudgala – special forms of matter that interact with the soul. The physical brain (mind) is clearly material.
Dharma, Adharma, Akasha, and Kala are accepted as fundamental, unique 'dravyas' by Jainism, which modern science doesn't categorize in the same way but has concepts that resonate with them (e.g., ether-like forces).

Perception of Dravyas:

Jiva (Soul): Known through direct self-experience (self-awareness), inference, and scripture (agama).
Pudgala (Matter): Known through direct perception and inference.
Dharma, Adharma, Akasha, and Kala: Known through inference and scripture. Their existence is understood by their role in facilitating motion, rest, space, and time for Jiva and Pudgala.
Kevalis (Omniscient beings): Perceive all 'dravyas' through direct perception.

Nature of Jiva (Soul):

The defining characteristic of Jiva is Consciousness (Chetana) or Knowledge (Upayoga).
Jain acharyas define the soul as the seat of consciousness.
Modern science distinguishes living beings by birth, reproduction, respiration, nourishment, growth, and death. Jain acharyas consider these characteristics of Samsari Jivas (souls in the cycle of birth and death).
The soul is self-aware and can be known through direct self-experience, not just by observing external activities.
Souls are infinite in number, complete in themselves, and distinct from others. They possess similar qualities and are characterized by anekantavada (multi-facetedness).
Each soul pervades the entire universe of limited space (lokakasha). Its size can expand or contract, like light from a lamp, to fit the body it occupies.

Nature of Pudgala (Matter):

The basic unit of Pudgala is the atom (paramanu).
While individual atoms are imperceptible, aggregates of atoms (skandhas) are visible.
Each atom possesses infinite qualities, including two fundamental forces: roughness (rukshata) and sliminess/stickiness (snigdhata). These are relative properties.
Formation of Atoms and Aggregates: Atoms are formed by the breaking of aggregates, and aggregates are formed by the joining of atoms. This process is facilitated by the rough and slimy properties.
Bonding: Bonding occurs when components with complementary (rather than identical) properties combine, often with an intermediary substance like water binding flour particles. This is analogous to how scientists understand atomic bonding through electron interactions.
Molecular Force and Distance: The text draws a parallel between atomic force and distance with modern science's understanding of molecular forces (stronger when molecules are closer, like in iron) and molecular distance (weaker when molecules are farther apart, like in wood).
Types of Bonding:
- Mishran (Mixture): Aggregates of molecules of different types that do not form a new entity (e.g., gunpowder).
- Yaugik (Compound): Aggregates of molecules of different types that form a new entity (e.g., H + O = Water).
Pudgala is infinite in quantity and pervades the entire universe of limited space. Its form is indescribable.

Nature of Dharma and Adharma Dravyas:

There is one instance of Dharma and one of Adharma, each pervading the entire lokakasha.
Dharma Dravya: Is the principle of motion. It assists the motion of Jiva and Pudgala when they move by their own potential, but it does not cause motion itself. It is a non-impelling cause of movement.
Adharma Dravya: Is the principle of rest. It assists the rest of Jiva and Pudgala when they are at rest, but it does not cause rest. It is a non-impelling cause of rest.
Neither Dharma nor Adharma can force a Jiva or Pudgala to move or stop.
Modern science has concepts similar to these principles but doesn't classify them as substances.

Nature of Akasha (Space):

Akasha is one 'dravya'.
The Lokakasha (universe of finite space) is the region occupied by Dharma, Adharma, and other 'dravyas'.
Beyond this, in all directions, lies the Alokakasha (infinite un-universe of space).
Akasha exists in its own nature and provides space for other 'dravyas' to exist and function.

Nature of Kala (Time):

Time is universally accepted as a 'dravya' by all philosophers, including Jainism.
Nishchaya Kala (Real Time): It is the cause of the existence, transformation, and relative concepts like elder/younger among all 'dravyas'. It is described as consisting of innumerable 'kalaanus' (time-atoms), with one kalaanu residing in each point of space (akasha pradesha).
Vyavahara Kala (Conventional Time): This is time as divided into minutes, hours, days, months, etc. It is described as having numerous divisions like past, future, present, days, nights, etc.
The text cites various philosophical texts to support the understanding of time.

In essence, "Dravya: Ek Anuchintan" provides a thorough exposition of the Jain philosophical understanding of 'Dravya', emphasizing its unique classification and defining characteristics, and drawing insightful parallels with modern scientific thought where applicable.