Jainas Concept Of Substance

Here's a comprehensive summary of the provided Jain text on the concept of substance:

The Jain concept of substance, as presented in "Jainas Concept of Substance" by N.K. Singh, defines a substance (dravya) as that which possesses qualities (guna) and modes (paryāya), and has both permanent and changing characteristics. It is that which maintains its identity while undergoing modifications and is synonymous with existence itself (satta).

Key Characteristics of Substance:

• Possession of Qualities and Modes: Substances are the subjects of qualities (guna), which are permanent and essential, and modes (paryāya), which are changing and accidental. For instance, consciousness is an essential quality of the soul, while desires and feelings are its transient modes.
• Origination, Destruction, and Permanence: A substance is characterized by origination, destruction, and permanence. This refers to the fact that while modes of existence change (new ones arise, old ones cease), the underlying substance remains permanent. For example, clay is permanent, but its form changes from a lump to a pot. This transformation involves the destruction of one mode (lump) and the origination of another (pot), while the clay (substance) endures.
• Inseparability of Substance and Qualities: The relationship between substance and its qualities is one of simultaneous identity, unity, inseparability, and essential simplicity. They are not a result of combination but are intrinsically linked.

Classification of Substances:

Jain philosophy classifies substances into two main categories:

1. Asti-kāya (Extended Substances): These are substances that have parts or extension.
2. Nāsti-kāya (Non-Extended Substances): These are substances that do not have parts. The text identifies Time (Kāla) as the sole non-extended substance.

Substances are further divided based on consciousness:

• Jiva (Conscious Substance): Refers to the soul.
• Ajiva (Non-Conscious Substances): There are five types of non-conscious substances:
  1. Pudgala (Matter): Defined as that which undergoes modification through combination and dissociation. It possesses qualities like color, taste, smell, and touch, making it mūrta (having form). Matter is considered an eternal substance, composed of atoms (anu) and aggregates (skandha). Everything in the world, except souls and space, is said to be produced from matter. Sound is also considered a modification of matter.
  2. Dharma (Medium of Motion): This is an immaterial, formless substance that pervades the universe. It doesn't move itself but facilitates the movement of other moving substances, like water helps fish swim. It has no taste, color, smell, or touch.
  3. Adharma (Medium of Rest): Similar to Dharma, Adharma is an immaterial, formless substance that pervades the universe. It doesn't rest itself but helps other substances (souls and matter) to remain in a state of rest, akin to a tree providing shade for a traveler to rest.
  4. Ākāśa (Space): Space is infinite, eternal, and imperceptible. It is the substance that provides room for all extended substances. Its existence is inferred because extended things must exist somewhere. Space is further divided into Lokākāśa (the world of life and movement) and Alokākāśa (pure space beyond the universe).
  5. Kāla (Time): As mentioned, time is a non-extended substance. It is infinite and inferred from its role in continuity, modification, and activity. Jainism distinguishes between eternal time (kāla) and relative time (samaya), which is measured by events and changes.

Summary of Key Tenets:

In essence, the Jaina philosophy accepts the existence of infinite objects. These objects are characterized by both essential (permanent) and inessential (changing) qualities. Substance (dravya) is the entity that encompasses both these types of characters. The Jaina classification of substances includes conscious (Jiva) and non-conscious (Ajiva) categories, with Ajiva comprising matter (Pudgala), the medium of motion (Dharma), the medium of rest (Adharma), space (Ākāśa), and time (Kāla). Matter is understood as combinations of atoms, while time is the only non-extended substance. Ultimately, anything that experiences origination, existence, and destruction, while retaining its core identity, is considered a substance, inseparable from its permanent qualities.