Shatdravya Me Pudgal Dravya

Here's a comprehensive summary in English of the provided Jain text, "Shatdravya me Pudgal Dravya" by Dharmsheelashreeji:

This text, a section of the "Pt. Nanchanchandraji Maharaj Janmashatabdi Smrutigranth," delves into the fundamental concept of Pudgal Dravya (Matter) within the framework of Jain philosophy.

Core Jain Philosophical Concepts:

• Six Dravyas (Shatdravya): Jainism posits six fundamental substances: Jiva (Soul), Pudgal (Matter), Dharma (Medium of Motion), Adharma (Medium of Rest), Akasha (Space), and Kala (Time).
• Seven Tattvas (Seven Principles): These are Jiva (Soul), Ajiva (Non-soul), Asrava (Influx of Karmas), Bandha (Bondage), Samvara (Cessation of Karmic influx), Nirjara (Shedding of Karmas), and Moksha (Liberation).
• Nine Padarthas (Nine Substances): This includes the seven tattvas with the addition of Punya (Merit) and Papa (Demerit), which are ultimately classified within the six dravyas.

Focus on Pudgal Dravya:

The text highlights that the most significant dravyas are Jiva and Pudgal. Pudgal is defined as the counterpart to Jiva, which is sentient and possesses knowledge and perception. Pudgal, conversely, is achéton (non-sentient).

Definition and Characteristics of Pudgal:

• Etymology: The word "Pudgal" is a technical term in Jainism. It is akin to what science calls "Matter" and the Nyaya-Vaisheshika schools refer to as "physical elements."
• Attributes: Pudgal is characterized by Varna (Color), Gandha (Smell), Rasa (Taste), and Sparsha (Touch). These four attributes are always present together in Pudgal, though one may be more prominent and perceptible than others. The text refutes the idea of attributes being absent, suggesting they might be latent or less dominant.
• Scientific Correlation: The author notes that modern science's understanding of matter aligns with the Jain concept of Pudgal.
• Pudgal's Nature: Pudgal is capable of "Pooran" (to fill or unite) and "Galan" (to break or separate). When substances with similar or contrasting qualities (like smoothness or roughness) combine, it's "Pooran." When atoms separate from a compound, it's "Galan." This is why it's called Pudgal: "Purayanti galanti ti Pudgalah."
• Reality of Attributes: Even if certain attributes are not immediately perceptible to the senses, they are considered to be present. The example of Ammonia, formed from Hydrogen and Nitrogen, which possesses smell and taste, is used to illustrate how latent attributes of constituent atoms become manifest in the compound. Pudgal is considered "sat" (real) because it exists in all three times (past, present, future) and possesses production, decay, and permanence.

Types of Pudgal:

• Pudgal is divided into two types:
  • Anu (Atom): These are the fundamental, indivisible, eternal, and unchanging units of Pudgal. They are described as indestructible, immutable, and imperceptible. Atoms are the causal form of Pudgal, not the effect.
  • Skandha (Compound): These are formed by the combination of two or more atoms. Skandhas can be composed of a countable, uncountable, or infinite number of atoms. The text explains that compounds can be analyzed into atoms and atoms can be synthesized to form compounds. Sometimes, the formation of a compound involves both analysis and synthesis.

Perception and Manifestation of Pudgal:

• Sensory Perception: Most things we perceive with our senses (sight, touch, taste, smell, sound) are forms of Pudgal. Pure atoms are too subtle to be perceived, but many compounds are also imperceptible, while others are gross enough to be sensed.
• Manifestation: Pudgal can manifest in various ways depending on its form (atom or skandha) and the "nimitta karan" (instrumental causes). Examples include:
  • Water forming from oxygen and hydrogen.
  • Ice forming from water due to cold or ammonia.
  • Steam forming from water due to heat.
  • Wood and metals turning into ash or melting due to fire.
• Subtlety and Grossness: Some skandhas are so subtle they are not perceived by senses (like sound, scent particles, air particles). Others are gross and perceptible.
• Specific Examples: The text details how different skandhas are perceived:
  • Food, fruits are perceived by all five senses.
  • Air is perceived by touch but not sight.
  • Sound is perceived by hearing and can affect other senses, but is not visible.
  • Light and darkness are visible but not perceived by other senses.
  • Heat and cold are perceived by touch and sight.

Pudgal's Attributes and Spatial Extent:

• Number of Attributes: Pudgal possesses twenty attributes, including eight types of touch (cold, hot, dry, moist, light, heavy, soft, hard), five types of taste (sour, sweet, bitter, astringent, pungent), two types of smell (fragrant, foul), and five types of color (black, blue, red, yellow, white).
• Spatial Presence:
  • Atoms occupy a single "pradesh" (a unit of space).
  • Due to their capacity for "avagahan-pankoch-shakti" (spatial compression), even infinite atoms can reside within a single pradesh, forming "anta-pradeshon" (compounds).
  • The entire Lokakasha (universe) is filled with an infinite number of such compounds.
  • While individual atoms occupy one pradesh, skandhas can occupy one to an innumerable number of pradeshas.
  • The entirety of Pudgal pervades the entire universe.
• Time: Pudgal is considered "anadi-ananta" (beginningless and endless) in terms of time.

Key Functions and Manifestations of Pudgal:

• Manifestations (Upahar Karya): The text lists body, speech, mind, breath (inhalation/exhalation), happiness, sorrow, life, and death as functions or manifestations of Pudgal. The body, speech, and mind are considered particularly significant manifestations.
• Scientific Validation: The author strongly asserts that Jain principles regarding matter, particularly the atom, are scientifically verifiable. The text cites Dr. G. S. Mallinathan's observation that scientific students will be surprised by the correspondence between Jain atomic theory and modern science. Pandit Madhvacharya is quoted as saying that Lord Mahavir was the first originator of modern science. The ability of modern technology (radio, television, etc.) to capture and reproduce sound is presented as evidence of sound being a form of Pudgal.

The Threefold Path of Practice (Trividha Sadhana Marg):

• The text concludes with a brief mention of the Jain path to liberation: Right Knowledge (Samyak Jnana), Right Faith (Samyak Darshan), and Right Conduct (Samyak Charitra).
• This threefold path is explained from a psychological perspective, correlating with the three facets of human consciousness: knowledge, emotion (bhava), and volition (sankalpa). Right Faith nourishes the emotional aspect, Right Knowledge the intellectual aspect, and Right Conduct the volitional aspect, leading to liberation.

In essence, the text provides a detailed explanation of Pudgal Dravya in Jainism, covering its definition, inherent attributes, its atomic and compound forms, its interaction with the senses and the universe, and its ultimate connection to the spiritual path of liberation. It emphasizes the scientific validity of Jain philosophical concepts, particularly regarding matter.