Jain Darshan Me Ajiva Dravya

Here's a comprehensive summary of the Jain text "Jain Darshan me Ajiva Dravya" by Anandrushi, based on the provided pages:

The book "Jain Darshan me Ajiva Dravya" (The Non-Living Substance in Jain Philosophy) by Anandrushi, published in the Z_Ambalalji_Maharaj_Abhinandan_Granth_012038.pdf, delves into the Jain philosophical concept of Ajiva Dravya (non-living substances).

Core Tenets of Jain Philosophy Regarding Ajiva:

• Realistic and Dualistic: Jain philosophy is characterized as realistic and dualistic. It doesn't solely accept consciousness (Jiva) as the only substance but also acknowledges the existence of Ajiva (non-living substances).
• Definition of Ajiva: Ajiva is defined as that which is devoid of all three types of consciousness: consciousness (Chaitanya), sub-consciousness (Ardha-Chaitanya), and super-consciousness (Alaukik Chaitanya). In essence, it lacks the quality of consciousness and the capacity to feel happiness or sorrow. However, it is presented as a real entity, not an absence of something.

The Six Substances (Dravyas) in Jainism:

The text introduces the fundamental Jain concept of six substances (dravyavada), which form the basis of the universe. These are:

1. Jiva (Living Soul)
2. Pudgala (Matter)
3. Dharmastikaya (Substance of Motion)
4. Adharmastikaya (Substance of Rest)
5. Akasha (Space)
6. Kala (Time)

The focus of this text is on the Ajiva Dravyas, which include Pudgala, Dharmastikaya, Adharmastikaya, Akasha, and Kala.

Detailed Analysis of Ajiva Dravyas:

1. Astikayas (Substances with Extent):

   • Dharmastikaya, Adharmastikaya, Akasha, and Pudgala are classified as Astikayas. This means they have spatial extent and are not limited to a single point or part but are composed of multiple pradeshas (spatial units).
   • While Pudgala is fundamentally a single-pradesha atom, it possesses the potential to form aggregates (skandhas).
   • Kala (Time): Time is not included in the Astikayas by some Jain scholars, who consider it a separate substance. Even those who accept it as a substance believe it to be pradeshatmak (having spatial units) but not pradesha-prachyarup (an aggregate of spatial units).

2. Comparison with Other Philosophies:

   • Akasha and Pudgala are accepted by other Indian philosophies like Nyaya and Sankhya.
   • Dharmastikaya and Adharmastikaya are unique contributions of Jainism. The text suggests that their existence is supported by modern science, which posits entities like the "luminiferous ether," fields, and space as pervading the universe and facilitating the movement of electromagnetic waves. The author speculates that science might eventually acknowledge the non-material nature of gravity.

3. Nityatva (Eternality) and Avastithatva (Immutability):

   • All substances share the common characteristics of nityatva (eternality – not deviating from their essential nature) and avastithatva (immutability – not transforming into another substance's nature). This implies the universe is eternal, and its fundamental elements remain constant.

4. Murtatva (Corporeality) and Arūpitva (Immateriality):

   • Except for Pudgala, all other substances (Jiva, Dharmastikaya, Adharmastikaya, Akasha, Kala) are immaterial (arūpi) as they are not perceivable by the senses. Pudgala is the only corporeal (murta) substance.

5. Uniqueness of Dharmastikaya, Adharmastikaya, and Akasha:

   • Dharmastikaya, Adharmastikaya, and Akasha are considered singular entities (ek vyakti) and are inactive (nishkriya) in terms of causing movement. However, this "inactivity" refers to gross physical movement, not inherent transformation (parinaman), as all substances are subject to change.
   • A pradesha is defined as the spatial unit occupied by a single indivisible atom of Pudgala. While an atom can separate from its aggregate, a pradesha cannot. The concept of a pradesha separating from its aggregate is purely intellectual.
   • Dharmastikaya, Adharmastikaya, and Akasha are described as unbroken aggregates of pradeshas, with their subtle divisions perceivable only by intellect.
   • Dharmastikaya and Adharmastikaya are pradeshi (possessing multiple pradeshas).
   • Akasha, being larger than other substances, is ananta pradeshi (possessing infinite pradeshas).
   • Thus, Akasha, Dharmastikaya, and Adharmastikaya share the characteristic of unbrokenness (akhandata), excluding Pudgala.

6. Akasha: Loka and Aloka:

   • From a perspective of support, Akasha serves as the basis for other substances.
   • Due to its relation with Dharmastikaya and Adharmastikaya, Akasha is divided into two parts:
     • Lokakasha: The space within the universe inhabited by living and non-living substances.
     • Alokakasha: The infinite space beyond the Lokakasha, devoid of all substances.
   • The text aligns with Einstein's view that space's perceived limitations are due to the matter within it, whereas inherently, space is infinite.

7. Perception and Proof of Ajiva:

   • Dharmastikaya, Adharmastikaya, and Akasha, being immaterial and not perceivable by the senses, cannot be proven through empirical observation. Their existence is established through scriptural authority (agama pramana) and inferential reasoning (anumana pramana) based on their observable functions.

8. The Role of Dharmastikaya and Adharmastikaya:

   • While Jiva and Pudgala are the inherent causes of their own motion and rest, Dharmastikaya and Adharmastikaya are the instrumental causes (nimitta karan) for these processes.
   • Dharmastikaya is the instrumental cause for motion, and Adharmastikaya is the instrumental cause for rest. They are described as indifferent aids, akin to water facilitating a fish's movement or a tree providing rest to a traveler.
   • Akasha provides the substrate for all these substances.
   • Modern science considers space to be the cause of position, motion, and its negation. Jain philosophy, however, attributes these as distinct functions of these three independent substances. They are similar in their "locality" but differ in their functions.

9. Kala (Time):

   • Time is essential for phenomena like vartana (continuance), parinaman (transformation), kriya (action/motion), paratva (posteriority), and aparatva (anteriority).
   • The French scientist Bergson is cited as proving time to be a dynamic reality.
   • Vartana: The continuous existence of different moments.
   • Parinaman: The change of states is impossible without time. For example, a raw mango ripens over time, and its different states cannot exist simultaneously.
   • Kriya/Gati: Action and movement occur when an object changes states sequentially, which requires time.
   • Concepts like "ancient," "new," "east," and "west" are also temporal.
   • Types of Time:
     • Paramarthika Kala: Absolute time, which is eternal, formless, and infinite.
     • Vyavaharika Kala: Conventional time, which is created by limiting or dividing absolute time into units like seconds, minutes, hours, and years. Conventional time has a beginning and an end.

10. Pudgala (Matter):

    • The entire perceptible universe is considered Pudgala-may (composed of matter).
    • Definition: Pudgala is defined by its possession of touch, taste, smell, and color ("Sparsharasagandhavantah Pudgalah" - Tattvartha Sutra). Another definition states that Pudgala is what pervades and disintegrates ("Purayanti Galanti Cha Pudgalah" - Sarvadarshana Sangraha).
    • Inclusion of Elements: The elements like earth, water, fire, and air recognized in Nyaya-Vaisheshika and the concept of "Matter" in modern science are encompassed within Pudgala.
    • Difference from Other Philosophies: While the term "Pudgala" is also used in Buddhist philosophy, it refers to the storehouse of consciousness or continuity of consciousness, which is a different meaning.
    • Jain View on Elements: Unlike Vaisheshika, which attributes specific qualities to earth, water, fire, and air as fundamental, Jainism considers the distinction between these as derived and secondary, not fundamental and eternal. All Pudgala particles possess the potential for color, smell, taste, and touch. Science also supports the idea that the presence of one quality often implies the presence of others, even if latent. The process of carrying fragrance demonstrates that fire also possesses smell.
    • Qualities of Pudgala:
      • Color: Five types (black, blue, red, yellow, white).
      • Smell: Two types (fragrant, foul).
      • Taste: Five types (bitter, pungent, astringent, sour, sweet).
      • Touch: Eight types (hard, soft, heavy, light, cold, hot, dry, oily).
    • These twenty qualities, through their arrangement and combination, form countless variations.
    • Other Pudgala Entities: Shabda (sound), Chhaya (shadow), Aatapa (sunlight/heat), and Udyota (moonlight/luminescence) are also considered pudgali (of material nature).
      • Sound is not a quality of Akasha but a specific transformation of language-related Pudgala.
      • Shadow is formed when light is obstructed. Science also recognizes two types of shadow: one as darkness and another as a transformation of energy. Professor Maxwans' theory that energy and matter are identical implies shadow is also pudgali.
      • Darkness (tama), which hinders perception and opposes light, is considered a material effect in Jainism because it contains invisible heat rays.
    • Forms of Pudgala: Pudgala exists in two forms: anurūpa (atomic) and skandharūpa (aggregated).
    • Pradeshas of Pudgala: Pudgala can have a finite, infinite, or an infinite number of pradeshas.
    • Classification of Aggregates (Skandhas):
      • Gross Aggregates (Badara Skandhas): Perceptible by senses.
      • Subtle Aggregates (Sukshma Skandhas): Imperceptible by senses.
    • The text further categorizes them into six types:
      • Badara-Badara Skandha: Those that break and cannot rejoin (e.g., wood, stone).
      • Badara Skandha: Flowing Pudgala that breaks and rejoins.
      • Sukshma Badara: Appears gross but is unbreakable (e.g., sunlight).
      • Badara Sukshma: Perceivable by senses despite being subtle (e.g., taste, smell, touch).
      • Sukshma: Imperceptible aggregates, including karmic matter.
      • Sukshma-Sukshma: Extremely subtle aggregates, even finer than karmic matter.

11. Paramanu (Atom):

    • The paramanu is the part of Pudgala that occupies a single pradesha.
    • It is described as having no beginning, middle, or end, or rather, it is its own beginning, middle, and end.
    • It is the indivisible, subtlest element of creation, the fundamental building block.
    • Comparison with Greek Philosophers: Like Democritus and Leucippus, Jainism posits atoms as the basis of matter. However, unlike them, Jainism does not believe in qualitative differences between atoms themselves.
    • Comparison with Science: Science explains the variety of matter (silver, copper, iron, oxygen) by the differing numbers of electrons and protons orbiting the atom. Jain philosophy also holds that atoms combine in various ways to form different elements. Atoms are inherently dynamic. The presence of snigdhata (oiliness) and rukshata (dryness) in atoms leads to their mutual bonding, forming di-atomic, tri-atomic, and other aggregates.
    • No Creator God: The process of creation does not require a creator God.
    • Bonding of Atoms: Atoms, when loosely or tightly bound by their inherent connecting force, are called aggregates (skandhas).
    • Origin of Aggregates: Aggregates arise from both union (sanghata) and division (bheda). They are categorized based on their origin: aggregates from aggregates, aggregates from atoms, and aggregates from a combination of aggregates and atoms.

12. Nityatva and Anityatva of Pudgala:

    • While Sankhya views Prakriti as impermanent and Purusha as eternal, and Vedanta considers the ultimate reality as absolutely eternal, and Buddhism sees reality as momentary, Jainism asserts that all substances, including Pudgala, are eternal from a substantial perspective (dravyarika) and impermanent from a modal perspective (paryayika).
    • Because Pudgala is indestructible and permanent in its essence, the creation of something from nothing is impossible. Only transformation occurs; neither complete new creation nor complete destruction is possible.
    • Echoing Lavoisier's principle in science, the text states that "nothing is created, everything is transformed."

In essence, "Jain Darshan me Ajiva Dravya" provides a detailed exposition of the non-living substances in Jain cosmology, explaining their nature, qualities, and functions, and drawing parallels with scientific and other philosophical concepts. It emphasizes the eternality of substance and the impermanence of modes, highlighting the fundamental building blocks of the universe as understood within the Jain tradition.