Jain Darshan Ke Alok Me Pudgal Dravya - Book Summary

Here's a comprehensive summary of the Jain text "Jain Darshan ke Alok me Pudgal Dravya" by Sukanmuni, focusing on the concept of Pudgal Dravya within Jain philosophy:

Book Title: Jain Darshan ke Alok me Pudgal Dravya (Pudgal Dravya in the Light of Jain Philosophy) Author: Sukanmuni (Disciple of Shramansurya Marudharakesariji M.)

This text delves into the Jain philosophical understanding of Pudgal Dravya, a fundamental category in Jain cosmology, often equated with the scientific concept of matter and energy.

Core Concept of Pudgal:

Meaning: The word "Pudgal" is derived from "Poot" (to combine/unite) and "Gal" (to decompose/melt). Thus, Pudgal is that which has the nature of combining with other substances and also of decomposing or changing.
Synonym for Matter: In Jainism, Pudgal is the specific term for matter. While Buddhism also uses the term "Pudgal," it refers to the soul.
Etymological vs. Conventional: While a technical term, "Pudgal" is not merely conventional but etymological, emphasizing its inherent nature of union and dissolution.

Characteristics of Pudgal in Jainism:

Jain scriptures describe Pudgal with specific attributes:

Sensory Qualities: It possesses five colors (varna), five tastes (ras), two odors (gandha), and eight types of touch (sparsha).
Corporeal and Eternal: It is "rupi" (having form/corporeal) and "nitya" (eternal), meaning it exists continuously, though its forms change.
Non-Soul: It is an "ajiva" (non-living substance).
Existential Aspects:
- In terms of quantity (dravyapeksha): Pudgal is infinite in number.
- In terms of space (kshetrapeksha): It pervades the entire universe (lokakash).
- In terms of time (kalapeksha): It has always existed and will always exist.
- In terms of qualities (bhavatah): It possesses the aforementioned colors, odors, tastes, and touches.
- In terms of properties (gunapeksha): It has the property of "grahan" (being grasped or cognizable).
- Cognizable by Senses: It can be perceived by the five senses.

Pudgal as a Substance (Dravya):

Product, Destruction, Permanence: Like all Dravyas in Jainism, Pudgal undergoes production (utpad), destruction (vyay), and permanence (dhrauvya). While its modes and forms change, its fundamental nature remains intact.

Classifications of Pudgal:

The text outlines several ways Pudgal is classified:

I. Based on Atomic Structure (Fundamental Divisions):

Skandha: A cluster formed by the union of two to an infinite number of atoms. A "Mahaskandha" can be an immense, universe-spanning collection of atoms.
Skandhadesha: A conceptually divided part of a Skandha.
Skandhapradesha: When an atom is part of a Skandha, it is referred to as a Skandhapradesha.
Paramanu: The ultimate indivisible, uncuttable, unburnable, and ungraspable part of Pudgal. It is considered to be without beginning, middle, or end due to its extreme subtlety. It is also described as "apradshi" (non-spatial in a conventional sense) and "amadhya" (without a middle).

II. Based on Grossness/Subtlety (Another Classification):

Atisthula: Extremely gross, easily divisible, breakable, and transportable (e.g., earth, stone). Also called "Sthula-Sthula."
Sthula: Gross, cannot be easily cut or broken but can be transported (e.g., ghee, oil, water).
Sthula-Sukshma: Cannot be cut, broken, or transported (e.g., shadows, sunlight).
Sukshma-Sthula: Perceptible by senses other than sight (touch, taste, smell), such as air and gases.
Sukshma: Extremely subtle, imperceptible by the senses, like "manovargana" (mind-matter particles) and "bhashavargana" (speech-matter particles).
Atisukshma: Even subtler than "bhashavargana" and "manovargana."

III. Pudgal Forms Not Initially Recognized by Ancient Philosophers but Accepted by Modern Science:

The text notes that certain phenomena like sound (shabda) and darkness (andhakar) were considered by some ancient philosophers as separate from Pudgal, but modern science now recognizes them as forms of matter or energy, aligning with the broader Jain concept of Pudgal.

IV. Based on Form/Configuration:

Pudgal, being corporeal and perceptible by senses, has form. Forms are of two types:

Ittham (Niyat Akar): Having a definite, fixed shape (e.g., triangular, quadrangular, oval).
Anittham (Aniyat Akar): Having an indefinite, changing shape (e.g., shapes of clouds).

V. Based on Synthesis/Bonding (Bandh):

The formation of Skandhas involves the combination of atoms. The text categorizes the process of bonding:

Prayogik: Bonding that occurs due to the effort of living beings (jiva prayatna), which is "sadi" (has a beginning).
Vaisrasik: Natural bonding that does not require the effort of living beings. This can be:
- Sadi Vaisrasik: Natural bonding that forms and breaks, but without the involvement of jiva's effort (e.g., lightning in clouds).
- Anadi Vaisrasik: Eternal natural bonding.

VI. Based on Transformation/Modification (Parinat):

Pudgal can be classified based on its modification:

Prayogaparinat: Pudgal that has been received or transformed by a living being (e.g., senses, body).
Mishraparinat: Pudgal that was transformed by a living being and then separated (e.g., cut nails, hair).
Vitasaparinaat: Pudgal that transforms on its own, without the help of a living being (e.g., clouds, rainbows).

VII. Based on Division/Separation:

The text also mentions five types of Pudgal division:

Utkar: Breaking of a pod (e.g., peas).
Churn: Grinding of grains into flour.
Khand: Pieces of stone.
Pratar: Layers of mica.
Anutika: Cracks in a pond.

Properties of Atoms and Skandhas:

Atoms: A single atom has one color, one taste, one odor, and two touches (out of the possibilities of cold, hot, unctuous, dry). It cannot have both cold and hot, or both unctuous and dry simultaneously.
Skandhas: Skandhas can be "chatuhsparshi" (having four touches) or "ashtasparshi" (having eight touches). Subtle Skandhas are chatuhsparshi, possessing cold, hot, unctuous, and dry.

Formation of Skandhas from Atoms:

The formation of Skandhas from atoms is governed by specific rules:

Touch Compatibility: The combination of atoms depends on their unctuous (snigdha) and dry (ruksha) qualities.
- Unctuous atoms combine if their unctuosity differs by more than two parts. The same applies to dry atoms.
- Unctuous and dry atoms can combine regardless of the difference in their parts.
Exception: Atoms with the lowest degree of quality (jaghanya gun) cannot combine.
Types of Skandhas: Skandhas can be formed from two, three, a finite number, an infinite number, or an uncountable number of atoms.

Reasons for Atom Separation from Skandhas:

Atoms do not remain bound in a Skandha indefinitely. They can separate due to:

Time Limit: A Skandha can exist as a Skandha for a finite period.
Division by Other Substances: Another substance can break apart the Skandha.
Change in Properties: Changes in the unctuous and dry qualities of the atoms within the Skandha lead to its dissolution.
Natural Movement: Inherent movement within the Skandha can cause it to break apart.

Movement of Atoms:

Atoms, though inert, possess the property of movement.
This movement can be self-initiated or caused by other factors.
Atoms are not constantly in motion but move intermittently.
An atom can travel vast distances in the universe within a single moment, depending on its speed.
The timing of an atom's movement and cessation of movement is not fixed.

Subtlety and Coexistence:

Atoms possess a unique ability for "sukshma parinam avagahan" (subtle transformation and dwelling). Multiple atoms can occupy the same space simultaneously without interfering with each other. Even large Skandhas can exist in a single point of space.

In conclusion, the text provides a detailed exposition of Pudgal Dravya in Jainism, highlighting its fundamental nature, multifaceted classifications, the intricate rules governing its atomic composition, and its dynamic existence as the substance of the material universe. It emphasizes that understanding Pudgal is a vast undertaking, akin to taking a single drop from the ocean.