Panchastikay Me Pudgal - Book Summary

This document is an excerpt from a Jain text titled "Panchastikay me Pudgal" (Pudgal in Panchastikaya) by Hukumchand P. Sangave. It is part of the "Z_Anandrushi_Abhinandan_Granth_012013.pdf" publication. The text focuses on the Jain philosophical concept of Pudgal, which is the material or physical substance in the universe, within the framework of the Panchastikaya (Five Existences).

Here's a comprehensive summary of the provided pages:

Page 1: Introduction and Comparative Philosophy

The author begins by noting that the world has been trying to understand its constituent elements since time immemorial, leading to the birth of various philosophies.
Early human thought often conceived of a creator god and questioned the fundamental building blocks of the universe.
Indian Philosophies:
- Some Indian philosophies identified five great elements (Pancha Mahabhutas: earth, water, fire, air, and ether/space).
- Charvaka Darshan: Described as materialistic, it posits jada (inert matter) as the sole element from which the conscious soul (chetana atma) arises and perishes. It rejects God, heaven, hell, eternal life, and abstract entities.
- Buddhism: Views the world as characterized by the Four Noble Truths, emphasizing impermanence (anityata) and the absence of a permanent self. Everything is a collection of fleeting phenomena undergoing production, existence, and dissolution. The cycle of rebirth is explained by twelve causal links (Dwadasha Nidana).
Greek Philosophers: Accepted four basic elements: earth, water, fire, and air.
Jain Philosophy: Proposes a discussion of Shat-dravya (six fundamental realities) as the basic elements of the universe.

Page 2: Comparative Philosophy Continued and Introduction to Jain Six Substances

Vaisheshika Darshan: Considers dravya (substance) as the basis of qualities (guna) and actions (karma), and as the inherent cause of its effects. It lists nine dravyas: Earth, Water, Fire, Air, Ether (Space), Time, Direction (Space), Soul (Atman), and Mind.
Samkhya Philosophy: States that Prakriti (primordial matter) is eternal and infinite, possessing the qualities that lead to the creation of the universe. Prakriti is unmanifested. The world arises from the union of Prakriti and Purusha (soul). Purusha is the enjoyer, and Prakriti is the enjoyable. Purusha is inactive, while Prakriti is active. It posits three gunas (qualities): Sattva, Rajas, and Tamas. The first modification is Mahat, which causes Ahankara (ego), mind, and the entire creation. Out of 25 tattvas (principles), Purusha is neither Prakriti nor its modification. Mahat, Ahankara, and five Tanmatras (subtle elements) are both Prakriti and its modifications. The remaining 16 tattvas are considered modifications of Prakriti.
Shankaracharya's Philosophy: Believes the world is unreal (asatya) and Brahman is real (satya).
The text notes that various philosophical schools have discussed concepts like cause-and-effect, existence and non-existence of cause, genesis, transformation, eternal change, momentary existence, and Syadvada (the doctrine of conditioned predication).

Jain Ashuddhi-Dravya (Non-soul Substances):

Jainism posits six dravyas, seven tattvas, and nine padarthas (categories).
- Six dravyas: Soul (Jiva), Matter (Pudgal), Medium of Motion (Dharma), Medium of Rest (Adharma), Space (Akasha), and Time (Kala).
- Seven tattvas: Soul (Jiva), Non-soul (Ajiva), Influx (Asrava), Bondage (Bandha), Stoppage (Samvara), Gradual Release (Nirjara), and Liberation (Moksha).
- Adding merit (punya) and demerit (papa) to the seven tattvas results in the nine padarthas.
The nine dravyas of Vaisheshika are encompassed within the six dravyas of Jainism.
Earth, water, fire, and air are included within the Pudgal dravya.
Mind in Jainism is divided into two types: material mind (dravya man) and mental mind (bhava man). Material mind is included in Pudgal, while mental mind is part of the soul.
Out of the six dravyas, seven tattvas, and nine padarthas, two fundamental elements emerge: Jiva (Soul) and Ajiva (Non-soul). These can be called the fundamental substances of the universe.
Jiva is conscious, possesses knowledge and perception, is the enjoyer and doer, and experiences happiness and sorrow. Ajiva is unconscious.
The description of Jiva is secondary here, as the focus is on Ajiva.
Five Types of Ajiva:
1. Pudgal (Matter or Energy)
2. Dharma (Medium of motion for soul and matter)
3. Adharma (Medium of rest)
4. Akasha (Space)
5. Kala (Time)
These five are classified as Rupi (corporeal/having form) and Arupi (incorporeal/without form).
- Pudgal is Rupi (corporeal).
- Dharma, Adharma, Akasha, and Kala are Arupi (incorporeal).
In Jain scriptures, Rupi is synonymous with Murta (having form/mass), and Arupi with Amurta (without form/mass).
Pudgal has four qualities: touch (sparsha), taste (rasa), smell (gandha), and color (varna).
Corporeal Pudgal is perceptible by the senses, while incorporeal Ajiva substances are not.

Page 3: Panchastikaya and the Nature of Pudgal

The six dravyas and the soul coexist within the Akasha dravya, occupying space and interacting without losing their inherent nature or existence. Each dravya remains in its own state.
The text explains the Jain concept of Sat (existence) in relation to dravya. Sat is characterized by production (utpada), decay (vyaya), and permanence (dhrauvya).
- Vyaya is the destruction of one mode or modification (paryaya).
- Utpada is the generation of a new mode.
- Dhrauvya is the unchanging nature of a substance despite these modifications.
Panchastikaya: Out of the six dravyas, five are considered Astikaya (existences with many parts or dimensions): Jiva, Pudgal, Dharma, Adharma, and Akasha. Kala (Time) is not an Astikaya.
- Astikaya is a compound word: Asti (existence/part) + Kaya (body/collection). It means that which exists and has many parts.
- Kala has existence but is not multi-dimensional, hence it's excluded from Astikaya.
The five Astikayas possess definite general and specific existence, along with qualities and modifications.
Number of Parts (Pradesha):
- Jiva, Dharma, and Adharma have infinite (asankhyata) parts.
- Akasha also has infinite (asankhyata) parts.
- Pudgal can have finite (sankhyata), infinite (asankhyata), or indefinite (ananta) parts.
- A pudgal paramanu (atom) occupies a certain portion of space, which is called a pradesha. The author promises to explain paramanu later.
Because these five are Astikayas, the term Panchastikaya is used. Acharya Kundakunda wrote a book by this name. There was a debate regarding Panchastikaya during the time of Lord Mahavir.
Pudgal Defined: Ajiva dravyas are called unconscious. What science calls Matter, Vaisheshika calls physical elements, and Samkhya calls Prakriti, Jainism terms as Pudgal. In Buddhism, the word Pudgal is used for concepts like storehouse consciousness, continuity of consciousness, etc. In Jain scriptures, the soul embodied with matter is also metaphorically called Pudgal. However, primarily, Pudgal refers to the corporeal, unconscious Ajiva dravya.

Page 4: The Etymology and Qualities of Pudgal

The word Pudgal is derived from "Pud" (to fill/combine) and "Gal" (to disintegrate/flow). Thus, Pudgal is that which undergoes combination and disintegration.
Pudgal is unique among the six dravyas because it is subject to constant change through combination and disintegration. Other dravyas undergo change, but not in this specific way.
From the subtlest atom to the largest aggregate of matter (skandha), Pudgal undergoes continuous combination and disintegration. It possesses the four qualities: touch, taste, smell, and color.
Pudgal is defined as that which is corporeal and possesses these four qualities. These qualities are never destroyed during the process of combination and disintegration.
Universality of the Four Qualities: The text addresses the question of why these qualities are not always apparent.
- It draws a parallel with science, stating that hydrogen and nitrogen are described as lacking color, smell, and taste.
- The author suggests two reasons for the apparent lack of qualities: internal and external factors that can affect sensory perception or the intellect.
- Knowledge is acquired through senses. To know what is beyond the senses, self-knowledge is required. In a state of bondage, inference and other means of knowledge are necessary. Laboratory experiments are also limited by sensory perception. True and direct knowledge is supra-sensory, attainable by a liberated soul.
- Knowledge of an object is bound by substance, place, time, and mode. However, this does not mean the true nature of the object is not revealed. Through concepts like Anekanta (non-absolutism), Naya (standpoints), and Pramana (means of knowledge), a real understanding is possible.
Subtle vs. Gross Qualities: The lack of certain qualities mentioned in science (e.g., for hydrogen) is considered a secondary or partial view. The author argues that no substance in the world is devoid of color. The spectrum of colors is not limited to seven, and there are finer color variations beyond human linguistic expression. Therefore, it's incorrect to say Pudgal is colorless.
Hydrogen and nitrogen do possess touch. The author implies that if touch is present, other qualities are also likely to be present, analogous to the mango. Laboratories are urged to test qualities from this perspective.
Formation of Ammonia: Ammonia is formed from one part hydrogen and three parts nitrogen. Ammonia has taste and smell, but hydrogen and nitrogen do not. This raises the question of how these qualities arise. The author states that oil cannot be obtained from sand. Only that which exists can produce something. "Nothing is produced from non-existence, and nothing perishes from existence." This principle is supported by Jain scriptures, science, and the Bhagavad Gita. Therefore, the qualities of the constituent parts must be present in the compound. The four qualities in atoms or aggregates exist in either manifest or unmanifested states.

Page 5: Pudgal as Sat and Comparison with Science

Jain scriptures consider Pudgal as Sat (real/existent). Any Sat dravya possesses the attributes of production, decay, and permanence.
A dravya is that which is eternal in its fundamental nature, possessing qualities and modifications, and does not deviate from its Sat state.
Production and decay are constant, but permanence (dhrauvya) is the unchanging essence.
Analogy of Gold: Gold is used to make bracelets and then earrings. The gold itself does not perish or get produced. The gold that was in the bracelet is still in the earring. The gold remains gold, but its modifications (form) change. Thus, the gold is permanent (dhrauvya).
The author cites the scientific principle: "Nothing can be made out of nothing and it is impossible to annihilate anything. All that happens in the world depends on a change of forms and upon the mixture or separation of bodies." This means nothing is completely destroyed; only its form changes. Empedocles is quoted saying, "There is only change of modification of the matter."
Atomic Bomb and Nuclear Energy: The text connects this to the development of atomic bombs and hydrogen bombs, which are based on the principles of disintegration (fusion) and integration (fission) of Pudgal. The energy released in nuclear reactions is explained as a manifestation of Pudgal's inherent energy.

Page 6: Atomic Theory

Atomism: The concept of atoms was proposed by Greek philosophers like Democritus over 2000 years ago. In India, the sage Kanada was known for his work on the unseen particles (paramanu) within matter. The author suggests that Western scholars might attribute the origins of atomism to thinkers like Kanada and Democritus if they had access to Jain literature.
Jainism has also made significant contributions in this area. Scriptures state that all gross and subtle Pudgal is made of Pudgal atoms (paramanu).
Pudgal Paramana is described in Tattvartha Rajavartika as:
- Beginning, middle, and end unto itself.
- Imperceptible by the senses.
- Indivisible.
The "atom" exploded in modern science is not a true atom but a particle of elements like uranium or hydrogen. There is a difference between a particle (kana) and an atom (paramanu); particles can be broken, but atoms cannot. Buddhist and Vaisheshika philosophies supported this view.
Modern Science and Elements: Science states that substances are made of 92 basic elements, which were initially considered immutable. However, experiments by Rutherford and Thomson proved the transmutation of mercury into gold, indicating that atoms of all elements are composed of similar particles. These particles are filled with subatomic particles like alpha particles, which can be transformed through combination and disintegration. Mercury, gold, and silver are different modifications (paryaya) of Pudgal.
Water is a skandha (aggregate). All aggregates in the world are formed from paramanu. A droplet of water, when divided to its smallest indivisible part, forms a molecule. A water molecule consists of one oxygen atom and two hydrogen atoms (H₂O). Other molecules have different numbers of atoms. These aggregates have six types:
1. Paramanu: The subtlest particle.
2. Eternal and indestructible.
3. Atoms possess taste, smell, color, and two types of touch: sticky or rough, cold or hot.
4. The existence of atoms can be inferred from the aggregates they form.
Aggregates formed by the binding of atoms can be finite, infinite, or indefinite in their number of pradeshas. The largest aggregate has infinite pradeshas, capable of pervading the entire universe or occupying a single pradesha.
The movement of atoms is described in the Bhagavati Sutra: they can travel from one end of the universe to the other in a single moment. Their existence can last from one moment to an infinite number of moments.
Aggregates and atoms are eternal and beginningless in terms of continuity, but they have a beginning and end in terms of their existence.

Page 7: Energy and the Structure of the Atom

These atoms represent the energy form of the modern scientific age. Their power can lead to progress or destruction.
Ataap (heat), Udyota (light), and Vidyut (electricity) are subtle forms of energy. Professor Albert Einstein formulated the principle of equivalence between mass and energy: E=mc².
When matter transforms from its gross form into subtle energy, the energy obtained from burning thousands of tons of coal can be derived from just one gram of matter.
The structure of this powerful atom, from a scientific perspective:
- Gommatsara describes the atom as hexagonal, hollow, and perpetually in motion.
- Tattvartha Sutra attributes bondage (bandha) to the qualities of stickiness (snigdha) and roughness (ruksha).
- Sarvartha Siddhi states: "Snigdha-rukshagunnimito vidyut" (Electricity arises from stickiness and roughness).
Snigdha and ruksha are interpreted as positive and negative charges, respectively.
- In a hydrogen atom, the positive charge (snigdha - proton) is fixed in the center, forming the nucleus.
- Negative charge (ruksha - electron) orbits the nucleus.
- The hollowness between the proton and electron allows one atom to enter another. This is termed "subtle penetration power" (suksha-avagahana shakti) in Sarvartha Siddhi.
The author connects this to the Jain concept of pradesha: infinite atoms can exist within a single pradesha due to their hollow nature and penetration power. The sharpness of a sword cannot divide the atom at its very end; it possesses the power to combine and separate. It is a cause, not an effect, and has great avagahana (penetration/containment) power.
The text emphasizes that Jain philosophy can be understood scientifically, not just from a sectarian or religious viewpoint, to avoid misunderstandings. The fifth chapter of Sarvartha Siddhi accurately describes the nature of pudgal paramanu as presented in science.

Page 8: Formation of Aggregates (Skandha) and Bonding Processes

Aggregates (Skandha): Formed by the collection of pudgal paramanu. The process of binding (bandha) is described scientifically in Jainism.
Science is not bound by religious texts and its principles are subject to change as it seeks truth.
Earth as an Aggregate: The Earth is considered the largest aggregate. All visible aggregates in the world are characterized by snigdha and ruksha qualities.
Unity of Pudgal: The fundamental composition of all pudgal aggregates is the same, which is a significant discovery of Jain philosophers.
Umaswati, in the first century CE, stated in Tattvartha Sutra that aggregates are formed by the breaking, separation, or combination of smaller aggregates. The primary cause of combination is the snigdha and ruksha qualities of atoms. Different types of aggregates are formed based on these qualities.
Molecular Motion: Aggregates (skandha) and molecules (anu or vayu) exhibit continuous movement. This process is classified into two types:
1. Visrasa (natural) motion, like the movement of gases in science.
2. Prayoganirmit (externally created) motion, influenced by external forces or causes.
Scientific Bonding Process: The rules for combination described in Sarvartha Siddhi align perfectly with scientific bonding processes, including the bonding of subtle molecules.
Rules of Bonding:
1. Atoms (anu) are generated only through the process of separation (bheda), not other processes.
2. Bonding is possible due to snigdha and ruksha qualities; otherwise, no aggregate bonding would occur. Bonding can happen between dissimilar or similar entities.
3. The presence of a single quality is not enough; both must be present. If the number of dissimilar qualities is equal, bonding does not occur. This relates to science's "equal energy level" and "least energy level" principles.
4. Bonding is possible only between atoms where the number of snigdha and ruksha qualities differs by two absolute units (e.g., 4:6).
Three Processes of Bonding in Jainism:
1. Bheda (Disintegration/Separation): Similar to radioactivity in science.
2. Sanghata (Combination): The joining of some atoms of one aggregate with the molecules of another.
3. Bheda-Sanghata: A process where disintegration and combination occur simultaneously. Atoms disintegrate, while others combine.
The term "bondage" here refers to the formation of aggregates, not karmic bondage.

Page 9: Penetration Power (Avagahana Shakti) and Classification of Pudgal

Avagahana Shakti (Penetration Power): The hollowness in the structure of an atom allows for contraction and expansion. This enables all dravyas to find space within the Akasha dravya.
While Akasha has infinite pradeshas, Pudgal has infinite pradeshas. The question arises: how can infinite pradeshas be contained within infinite pradeshas?
A single, indivisible unit of pudgal (paramanu) occupies one unit of space in Akasha. Due to their hollowness and penetration power, countless pudgal atoms can reside within that single pradesha. This subtle transformation power allows infinite atoms to exist within infinite pradeshas.
The atom's end, like the edge of a sword, cannot be cut. It has the power to join and separate. It is a cause, not an effect, and possesses immense avagahana power.
Classification of Pudgal:
- Paramanu and Skandha are the two main divisions of Pudgal. Paramanu cannot be further divided.
- Skandhas have six types:
  1. Gross-gross (Solid)
  2. Gross (Liquid)
  3. Subtle-gross (Gas)
  4. Gross-subtle (Energy)
  5. Subtle (Fine matter beyond sense perception)
  6. Subtle-subtle (Extra fine matter)
Prakriti, Shakti, Tamas (darkness), and Prakasha (light) are considered synonyms of Pudgal.
Darkness (Tamas): There is disagreement on darkness. Some consider it the absence of light, while others consider it the non-presence of light. Sarvartha Siddhi describes darkness not as an existing entity (bhava) but as a cause of obstruction to vision and an opponent of light. Science also recognizes darkness as an independent phenomenon, similar to light.
Shadow (Chhaya): A shadow is caused by the presence of light. Light has two forms: Aatapa (heat-producing light, like from the sun or fire) and Udyota (cool light, like from the moon or fireflies).
Sound (Shabda): Sound, darkness, shadow, Aatapa, and Udyota are considered synonyms of gross-subtle matter. They are not qualities of anything specific. Vaisheshika philosophy considers only sound as a quality of space, whereas sound is poudgalika (belonging to Pudgal) and is heard by the ear. Science agrees with this.

Page 10: The Nature of Sound and the Role of Pudgal

Sound is generated when one aggregate (skandha) collides with another molecule. This collision causes vibration in the object, which then creates waves in the air, spreading the sound. Similar to throwing a pebble into a calm lake to create ripples, these waves in the air cause vibrations in subsequent pudgal vargas (matter streams), leading to the perception of sound.
Types of Sound:
- Linguistic (Bhashatmak) and Non-linguistic (Abhashatmak).
- Linguistic sound is further divided into:
  - Alphabetic (Aksharatmak)
  - Non-alphabetic (Anaksharatmak)
- Non-linguistic sound is divided into practical and natural types. Practical sound has further divisions: stringed (tata), wind (vitata), percussion (ghana), and hollow (shushira).
The Sthananga Sutra provides a classification of sound with different terminology, detailing distinctions between linguistic and non-linguistic sounds, and further subdivisions like stringed, wind, percussion, and hollow.
Modern science, in its own way, accepts this classification of sound, referring to it as "noise" and "musical sound." Musical sound can originate from vibrations of instruments, strings, percussion, or membranes. These classifications can be related to the Jain categories of tata, vitata, ghana, shushira.
Pudgal's Role: In the world, all visible matter (gross and subtle) that is not the soul (atman) can be classified under Pudgal.
The author emphasizes that it is the role of the soul (Jiva) to understand how to utilize the infinite power of Pudgal for constructive purposes and to avoid its destructive tendencies. Mind, intellect, and thinking power are spiritual aspects of the soul (bhava), while matter is the material aspect of Pudgal (dravya).
Pudgal can be beneficial to the soul, and Pudgal can benefit Pudgal. Jiva can benefit Jiva.
Pudgal possesses infinite power and, like the soul, is indestructible and possesses its inherent qualities and modifications.
While Pudgal undergoes transformation, karmic aggregates (karma vargas) bind to the soul. However, these karmic aggregates, being poudgalika (material), are inherently inert and cannot destroy the soul.

In essence, the excerpt provides a detailed explanation of Pudgal from a Jain perspective, highlighting its fundamental nature, its characteristics, its role within the broader Jain cosmology (Panchastikaya), and drawing parallels with modern scientific understanding of matter, atoms, and energy. The text emphasizes the comprehensive and often prescient nature of Jain philosophical concepts.