Jain Darshan Me Dravya Ki Avadharna - Book Summary

Here is a comprehensive summary of the Jain text "Jain Darshan me Dravya ki Avadharna" by Kapurchand Jain, based on the provided PDF excerpt:

Jain Darshan me Dravya ki Avadharna (The Concept of Substance in Jain Philosophy)

This text delves into the fundamental concept of "Dravya" (substance) within Jain philosophy, addressing the age-old human quest to understand the nature of existence and the universe. It highlights that while many philosophies have attempted to explain these complexities, Jainism offers a systematic and detailed framework.

Core Definition of Dravya:

The text begins by defining Dravya through the insights of prominent Jain Acharyas like Kundakunda and Umāsvāmī. The core definitions are:

Essence/Being (Sattā): Dravya is that which exists inherently.
Product, Destruction, and Permanence (Utpāda, Vyaya, Dhrauvya): Dravya is characterized by change and permanence simultaneously.
- Utpāda (Origination): The new modification or state of a substance while retaining its essential nature.
- Vyaya (Destruction): The loss of the previous modification or state.
- Dhrauvya (Permanence): The underlying, unchanging essence that persists through these changes.
- Example: A gold necklace is transformed into a bracelet. The "necklace" form is destroyed (Vyaya), and the "bracelet" form is created (Utpāda), but the gold itself (Dravya) remains permanent (Dhrauvya).
Possession of Qualities and Modifications (Guṇa-Paryāyavat): Dravya is that which possesses qualities (Guna) and modifications (Paryāya).
- Guna: Intrinsic characteristics of a substance.
- Paryāya: Modifications or states of a substance, which represent its changes.

Etymology of Dravya:

The word "Dravya" is derived from "adravat, dravati, dravyati," meaning that which undergoes, is undergoing, or will undergo various modifications. This reinforces the idea that Dravya is the substratum of change, remaining eternal while its states transform.

The Six Substances (Dravya Bheda):

Jain philosophy posits six fundamental substances that constitute the entire universe:

Jīva (Soul/Consciousness): The sentient substance.
Pudgala (Matter): The material substance, characterized by form, taste, smell, and touch.
Dharma (Medium of Motion): An abstract substance that facilitates motion.
Adharma (Medium of Rest): An abstract substance that facilitates rest.
Ākāśa (Space): The substance that provides accommodation for other substances.
Kāla (Time): The substance responsible for change and temporal sequencing.

Comparison with Vaiśeṣika Philosophy:

The text contrasts the Jain concept of six substances with the nine substances of Vaiśeṣika philosophy. It explains how:

Ākāśa (Space) and Kāla (Time) are common to both.
Ātman (Soul) in Vaiśeṣika is equivalent to Jīva in Jainism.
Pṛthivī (Earth), Ap (Water), Tejas (Fire), and Vāyu (Air) are considered Pudgala in Jainism due to their material nature.
Dikk (Direction) is a specific aspect of Ākāśa.
Manas (Mind) is divided into material mind (Pudgala) and mental mind (Jīva).
Dharma and Adharma are unique concepts in Jainism not found in Vaiśeṣika.

Classifications of Substances:

Substances can be classified from three perspectives:

Sentient vs. Non-sentient: Jīva is sentient; the other five are non-sentient.
Material vs. Immaterial (Mūrtika vs. Amūrtika): Pudgala is material (possessing form, taste, smell, touch); the other five are immaterial.
Possessing Parts vs. Partless (Astikāya vs. Anastikāya): Kāla is partless (Anastikāya); the other five possess parts (Astikāya).

Detailed Description of Each Substance:

1. Jīva (Soul):

Nature: Independent, fundamental, sentient.
Characteristic (Lakṣaṇa): Upayoga (Consciousness/Experience).
Upayoga Types:
- Jñānopayoga (Knowledge-Consciousness): The ability to know external objects. It further categorizes into:
  - Svabhāva Jñāna (Natural Knowledge): Right knowledge (Mati, Śruta, Avadhi, Manahparyaya, Kevala).
  - Vibhāva Jñāna (Unnatural Knowledge): Wrong knowledge (Kumati, Kuśruta, Vibhangāvadhi).
- Darśanopayoga (Perception-Consciousness): The ability to perceive the general form of objects.
  - Svabhāva Darśana (Natural Perception): Kevala Darśana (Omniscient Perception).
  - Vibhāva Darśana (Unnatural Perception): Cakṣu Darśana (Eye Perception), Acakṣu Darśana (Non-eye Perception), Avadhi Darśana (Knowledge of form).
Other Attributes: Amūrtika (immaterial), Kartā (doer), Svadehaparimāṇa (takes the form of its body), Bhoktā (experiencer), Saṁsārī (one who transmigrates), Siddha (liberated).
Transmigration: Souls are bound by karmas and transmigrate, but through self-effort, they can achieve liberation.
Types of Jīvas:
- Saṁsārī (Worldly Souls): Undergoing transmigration due to karma.
- Mukta (Liberated Souls): Souls who have shed all karmas and reside in the Siddhaśilā (Abode of the Liberated).
Classification of Saṁsārī Jīvas:
- Tras (Movable): With 2, 3, 4, or 5 senses (e.g., worms, ants, bees, humans). Panchendriya (5-sensed) are further divided into saṅgī (with mind) and asaṅgī (without mind).
- Sthāvara (Immovable): With only one sense (touch). These are further divided into five types based on their elemental form: Earth-bodied, Water-bodied, Fire-bodied, Air-bodied, and Plant-bodied.
Action of Jīvas: Mutual helpfulness (Parasparopagrahō jīvānām) is considered a primary function.

2. Pudgala (Matter):

Nature: Material (Mūrtika), composed of atoms.
Etymology: "Pūrayanti galanti ca" - that which fills (combines) and separates (dissolves).
Qualities: Possesses color (Varna - 5 types), taste (Rasa - 5 types), smell (Gandha - 2 types), and touch (Sparśa - 8 types). Sound is also considered a modification of Pudgala.
Sub-classifications of Pudgala:
- Aṇu (Atom): The indivisible, fundamental particle of matter. Modern science's concept of an atom is seen as remarkably similar. Atoms are considered to possess at least two touch qualities (one from cold/heat and one from moist/dry) and potentially one of each color, taste, and smell.
- Skandha (Aggregate): Formed by the combination of two or more atoms. Skandhas can be classified into four types: Skandha, Skandha Deśa (part of a Skandha), Skandha Pradeśa (a fraction of a Skandha), and Aṇu.
Types of Skandhas:
- Bādara (Gross/Subtle):
  - Bādara-Bādara (Gross-Gross): Solid, does not reintegrate after breaking (e.g., wood, stone).
  - Bādara (Gross): Liquid, reintegrates after breaking (e.g., ghee, milk, water).
  - Bādara-Sūkṣma (Gross-Subtle): Visually perceptible but not graspable (e.g., shadow, light, darkness).
- Sūkṣma (Subtle/Very Subtle):
  - Sūkṣma-Bādara (Subtle-Gross): Imperceptible to sight but perceptible by other senses (e.g., heat, sound, taste, smell).
  - Sūkṣma (Subtle): Imperceptible by any sense (e.g., karmas, varganās).
  - Ati-sūkṣma (Extremely Subtle): Even smaller than Sūkṣma Pudgala.
Bonding (Bandha): Atoms bind together due to the qualities of moistness (Snigdhatva) and dryness (Rukṣatva), forming aggregates. The text discusses differing views between Digambara and Śvetāmbara traditions regarding the exact conditions for bonding, particularly concerning the "number of qualities" (shaktianś) of the atoms involved.
Paryāyas of Pudgala: Sound (Śabda), binding (Bandha), subtlety (Sūkṣmatva), grossness (Sthaulya), form (Saṁsthāna), division (Bheda), darkness (Andhakāra), shadow (Chāyā), heat (Ātapa), and luminescence (Udyota).
- Sound: Considered a quality of Pudgala in Jainism, resonating with modern scientific understanding of sound as vibrations.
- Darkness, Shadow, Heat, Luminescence: These are also classified as modifications of Pudgala.

3. Dharma (Medium of Motion):

Nature: Immaterial, formless, and inactive. It does not possess the qualities of Pudgala.
Function: Facilitates the motion of sentient and non-sentient beings. Without Dharma, motion would be impossible.
Analogy: Like water enabling a fish to swim, Dharma assists the movement of Jīvas and Pudgalas.
Location: Pervades the "lokākāśa" (world-space) and is essential for movement within its boundaries.
Scientific Parallel: Often compared to the concept of a medium for motion, similar to what scientists like Newton and Einstein explored (e.g., Ether).

4. Adharma (Medium of Rest):

Nature: Immaterial, formless, and inactive.
Function: Facilitates the rest or stationary state of sentient and non-sentient beings. Without Adharma, beings would be in perpetual motion.
Analogy: Like a tree offering shade to a weary traveler, Adharma aids in stillness.
Location: Pervades the lokākāśa and aids in maintaining the stationary state of beings within its limits.

5. Ākāśa (Space):

Nature: Immaterial, formless, and provides accommodation.
Function: Gives space to all other five substances (Jīva, Pudgala, Dharma, Adharma, Kāla). It also accommodates itself.
Divisions:
- Lokākāśa (World-Space): The region where the six substances exist and interact, bounded by the universe.
- Alokākāśa (Non-World-Space): The infinite, empty space beyond the universe, devoid of Dharma and Adharma, hence no motion or rest occurs there.
Structure: The universe (Loka) is shaped like a Purusha (human figure) and is 14 "rajus" high within the Lokākāśa.

6. Kāla (Time):

Nature: Immaterial and partless (Anastikāya).
Views on Reality:
- Śvetāmbara Tradition: Considers time to be an "upachārika" (conventional) substance, essentially a modification of Jīva and Ajīva.
- Digambara Tradition: Considers time to be a real substance, existing as innumerable "kāḷāṇu" (time-atoms) at each point of space.
Functions (Upakāra/Liṅga):
- Vartanā (Change/Process): Time causes change and facilitates the changes in other substances.
- Pariṇāma (Transformation): Time regulates the internal changes of substances according to their nature.
- Kriyā (Action): Time is associated with the movement and activity of beings.
- Paratva (Priority/Remoteness): Concepts of older/younger, before/after.
- Aparatva (Posteriority/Nearness): Concepts of younger/older, after/before.
Measurement of Time: The text details various units of time, from the "samaya" (the smallest divisible unit, equivalent to the time taken by an atom to traverse one space point) to "pudgala parāvartana" (an immeasurably long period).
Scientific Parallel: The Jain concept of "samaya" is compared to modern scientific definitions of the smallest units of time, showing remarkable conceptual overlap.

Conclusion:

The book emphasizes that Jain philosophy offers a comprehensive and scientifically compatible understanding of the universe through its detailed analysis of Dravya. Many of its principles are presented as aligning with modern scientific discoveries, particularly in the realm of atoms and the nature of reality.