Jaina Idea Of Universe - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jaina Idea of Universe" by Prof. M. S. Ranadive:

The book "Jaina Idea of Universe" by Prof. M. S. Ranadive presents the Jain metaphysical understanding of reality, emphasizing its common-sense basis and logical coherence. It asserts that Jainism divides the universe into two fundamental, eternal, uncreated, and independent categories:

Jiva (The Soul): The soul is the central and higher category in Jainism. It is not created by any external entity, nor does it create others. Its essence lies in consciousness (Cetana) and conation (Upayoga). Souls are eternal but their size is not fixed; they expand or contract to fit the body they inhabit. Souls are broadly classified into:
- Sansari (Mundane): These are embodied souls still bound by the cycle of birth and death, subject to the influence of karmic matter (both auspicious and inauspicious). They exist in four states of existence: hellish beings (Naraki), lower animals (Tiryanca), humans (Manuja), and celestial beings (Deva).
- Mukta (Liberated): These souls have attained absolute purity and perfection, dwelling in a state of Nirvana at the top of the universe, free from worldly affairs and embodiment. They possess infinite knowledge, perception, energy, and bliss.
Ajiva (The Non-Soul): This category comprises everything that is not a soul and lacks sentience. It is further divided into five substances:
- Pudgala (Matter): This is a non-sentient, concrete principle, existing as primary atoms (Paramanu) or aggregates (Skandha). Matter possesses the inherent qualities of cohesion and aridity, and is characterized by touch, taste, fragrance, and color. It is perceivable by the senses and also undergoes origination, destruction, and permanence.
- Dharma (Principle of Motion): This substance acts as a medium that facilitates movement for souls and matter, analogous to how water helps fish swim.
- Adharma (Principle of Rest): This substance serves as a medium for rest, much like shade allows travelers to rest or the earth supports falling bodies. Without these principles, the universe would experience either perpetual standstill or chaotic dispersal.
- Akasa (Space): This is an eternal, pervasive, and formless substance that provides accommodation for all other substances. It encompasses both the inhabited universe (Loka) and the uninhabited regions beyond (Aloka).
- Kala (Time): Time is a substance characterized by continuity (Vartana) and acts as an accessory cause for change. Individual moments of time are distinct entities, like jewels in a collection.

Key Concepts and Principles:

Uncreated Universe: Jainism posits that the universe and its constituent substances are eternal, uncreated, and have no beginning in time. They are constantly undergoing modifications rather than being brought into existence by a creator.
Dravya, Guna, and Paryaya: Every object of knowledge (Artha) is associated with a substance (Dravya), its qualities (Guna), and its modifications (Paryaya). A substance remains permanent, while its modes or accidental characters (Paryaya) appear and disappear. This concept of Utpada (origination), Vyaya (destruction), and Dhrauvya (permanence) occurring simultaneously within a substance is fundamental.
Astikayas: Five of the six realities (Jiva, Pudgala, Dharma, Adharma, and Kala) are considered "Astikayas" because they occupy space and have innumerable space-points (Pradesha). Matter is the only concrete (Murta) substance; the rest, including the soul, are incorporeal (Amurta) and lack sense qualities.
Satta (Existence/Power): This is an inherent, inseparable power within the six realities that enables them to originate new states, destroy old ones, and maintain their permanence. It is not an external entity but an intrinsic attribute.
Dynamic Realism: Jainism's view of Dravya, Guna, and Paryaya aligns with Western realistic philosophies, particularly Spinoza's concepts of substance, attributes, and modes, and Hegel's notion of reality. Bergson's idea of substance persisting through change also resonates.
Comparison with Other Philosophies:
- Samkhya: Both are dualistic or pluralistic. However, Jainism's soul (Jiva) is an active agent, while Samkhya's Purusha is a passive spectator. Jainism is a living religion, while Samkhya is an intellectual pursuit.
- Mimamsa: Both agree on the soul being constituted of consciousness and the existence of multiple souls. However, Jainism attributes pleasure and pain to karmic association, while Mimamsa sees them as changes within the soul. Liberated souls in Jainism possess infinite cognition, unlike the Mimamsa view of liberation without cognition.
- Buddhism: The Jaina Atman is a permanent individuality, distinct from the transient Vijnanas of Buddhism.
- Nyaya: Unlike Nyaya, the Jaina soul is not all-pervading but sized according to its body. Jainism rejects the idea of individual souls merging back into a Higher Soul. Kant's sensibility and understanding are compared to the Jaina soul's inherent qualities of perception and knowledge.
- Sufism: The Jaina concept of Jivas being potentially divine is echoed in Sufi mysticism.
- Vaisheshika: Both agree that atoms are beyond sense perception. Nyaya-Vaisheshika posits God's will as the cause of motion in atoms, a concept absent in Jainism. Jaina atoms are similar to Democritean atoms in their eternality and indivisibility but differ in the acceptance of varying atom sizes and forms.
- Modern Physics: The principle that "nothing new is created, nothing is destroyed, only modifications appear" aligns with Jaina metaphysics. The existence of Space and Time is also accepted by mathematicians like Cantor. The Jaina view that sound is produced by molecular collisions is supported by modern science. Bertrand Russell's view of Time as existent substance also resonates.

The article concludes by quoting H. Warren, stating that the power which creates and destroys is inherent in things themselves, not an external God, which is the core Jaina position.