Concept in Jainism
Dravya
(
Sanskrit
:
??????
) means substance or entity. According to the
Jain philosophy
, the universe is made up of six eternal substances: sentient beings or souls (
j?va
), non-sentient substance or matter (
pudgala
), principle of motion (
dharma
), the principle of rest (
adharma
), space (
?k??a
) and time (
k?la
).
[1]
[2]
The latter five are united as the
ajiva
(the non-living). As per the
Sanskrit
etymology,
dravya
means substances or entity, but it may also mean real or fundamental categories.
[2]
Jain philosophers distinguish a substance from a body, or thing, by declaring the former as a simple element or reality while the latter as a compound of one or more substances or atoms. They claim that there can be a partial or total destruction of a body or thing, but no
dravya
can ever be destroyed.
The
Vaisheshika
school of Indian philosophy also deals with a concept of
dravya
.
[4]
Classification and importance in Jainism
[
edit
]
The
dravya
in Jainism are fundamental entities, called
astikaya
(literally, 'collection that exists').
They are believed to be eternal, and the
ontological
building blocks that constitute and explain all existence, whether perceived or not.
According to both ?v?t?mbara and Digambara traditions of Jainism, there are six eternal substances in existence: Soul (
jiva
), Matter (
pudgala
), Space (
akasha
), motion (
Dharma
) and rest (
Adharma
) and "Time" (
kala
).
[7]
[a]
In both traditions, the substance of space is conceptualized as "world space" (
lokakasha
) and "non-world space" (
alokiakasha
). Further, both soul and matter are considered as active ontological substances, while the rest are inactive.
[7]
Another categorization found in Jain philosophy is
jiva
and
ajiva
, the latter being all
dravya
that is not
jiva
.
Out of the six
dravyas
, five except time have been described as
astikayas
, that is, extensions or conglomerates. Since like conglomerates, they have numerous space points, they are described as
astikaya
. There are innumerable space points in the sentient substance and in the media of motion and rest, and infinite ones in space; in matter they are threefold (i.e. numerable, innumerable and infinite). Time has only one; therefore it is not a conglomerate.
[10]
Hence the corresponding conglomerates or extensions are called?
jivastikaya
(soul extension or conglomerate),
pudgalastikaya
(matter conglomerate),
dharmastikaya
(motion conglomerate),
adharmastikaya
(rest conglomerate) and
akastikaya
(space conglomerates). Together they are called
pancastikaya
or the five
astikayas
.
[11]
J?va (living entity)
[
edit
]
Jiva
means "soul" in Jainism, and is also called
jivatman
.
It is a core concept and the fundamental focus of the Jain theology.
The soul is believed to be eternal, and a substance that undergoes constant modifications, in every life, after every rebirth of a living being.
Jiva
consists of pure consciousness in the Jain thought, has innate "free will" that causes it to act but is believed to be intangible and formless.
It is the soul that experiences existence and gains knowledge, not mind nor body both believed to a heap of matter.
Jain philosophy further believes that the soul is the mechanism of rebirth and karma accumulation. It is the same size in all living beings, such as a human being, a tiny insect and a large elephant.
Jiva
is everywhere, filling and infused in every minuscule part of the entire
loka
(realm of existence), according to Jainism.
The soul has the potential to reach omniscience and eternal bliss, and end the cycles of rebirth and associated suffering, which is the goal of Jain spirituality.
According to
Jain philosophy
, this universe consists of infinite
jivas
or souls that are uncreated and always existing. There are two main categories of souls: un-liberated mundane embodied souls that are still subject to transmigration and rebirths in this
samsara
due to
karmic bondage
and the
liberated souls
that are free from birth and death. All souls are intrinsically pure but are found in bondage with karma since beginning-less time. A soul has to make efforts to eradicate the karmas attain its true and pure form.
10th-century
Jain monk
Nemichandra
describes the soul in
Dravyasamgraha
:
[18]
The sentient substance (soul) is characterized by the function of understanding, is incorporeal, performs
actions
(doer), is co-extensive with its own body. It is the enjoyer (of its actions), located in the world of rebirth (
samsara
) (or) emancipated
(
moksa
)
(and) has the intrinsic movement upwards.
?
Dravyasa?graha
(2)
The qualities of the soul are
chetana
(consciousness) and
upyoga
(knowledge and perception). Though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearing of one state and appearing of another state and these are merely the modes of the soul. Thus Jiva with its attributes and modes, roaming in
samsara
(universe), may lose its particular form and assume a new one. Again this form may be lost and the original acquired.
[19]
Jivas
are believed to be of two types: stationary and mobile. Illustration of the former are plants, while moving
jivas
include examples such as human beings, animals, gods, hell beings and insects.
Jivas
are further classified in Jain philosophy by an assigned number of senses which range from one to five sensory organs.
Inert world such as air, fire or clod of dirt, considered non-sensate in contemporary science, are asserted in historic texts of Jainism to be living and with sensory powers.
[21]
Ajiva (five non-living entities)
[
edit
]
The
jiva
is believed to rely on other
dravya
to function.
The Jain philosophy completely separates body (matter) from the soul (consciousness).
[7]
Souls reside in bodies and journey endlessly through
sa?s?ra
(that is, realms of existence through cycles of rebirths and redeaths).
Ajiva
consists of everything other than
jiva
.
Life processes such as breath means of knowledge such as language, all emotional and biological experiences such as pleasure and pain are all believed in Jainism to be made of
pudgala
(matter). These interact with
tattva
or reality to create, bind, destroy or unbind karma particles to the soul.
According to Dundas,
Dharma
as a metaphysical substance in Jain philosophy may be understood as "that which carries" instead of the literal sense of ordinary physical motion. Thus,
dharma
includes all verbal and mental activity that contributes to karma and purification of the soul.
Pudgala (Matter)
[
edit
]
Matter is classified as solid, liquid, gaseous, energy, fine Karmic materials and extra-fine matter i.e. ultimate particles.
Param??u
or ultimate particle (atoms or sub-atomic particles) is the basic building block of all matter. It possesses at all times four qualities, namely, a color (
varna
), a taste (
rasa
), a smell (
gandha
), and a certain kind of palpability (
sparsha
, touch).
One of the qualities of the
param??u
and
pudgala
is that of permanence and indestructibility. It combines and changes its modes but its basic qualities remain the same.
[27]
It cannot be created nor destroyed and the total amount of matter in the universe remains the same.
Dharmastikaay
[
edit
]
Dharmastikaay
means the principles of Motion that pervade the entire universe. Dharmastikaay and Adharmastikaay are by themselves not motion or rest but mediate motion and rest in other bodies. Without
Dharmastikaay
motion is not possible. The medium of motion helps matter and the sentient that are prone to motion to move, like water (helps) fish. However, it does not set in motion those that do not move.
[28]
Adharmastikaay
[
edit
]
Without
adharmastikaay
, rest and stability is not possible in the universe. The principle of rest helps matter and the sentient that are liable to stay without moving, like the shade helps travellers. It does not stabilize those that move.
[29]
According to
Champat Rai Jain
:
The necessity of Adharmastikaay as the accompanying cause of rest, that is, of cessation of motion will be clearly perceived by any one who will put to himself the question, how j?vas and bodies of matter support themselves when coming to rest from a state of motion. Obviously gravitation will not do, for that is concerned with the determination of the direction which a moving body may take...
[30]
?k??a (space)
[
edit
]
Space is a substance that accommodates the living souls, the matter, the principle of motion, the principle of rest and time. It is all-pervading, infinite and made of infinite space-points.
[31]
K?la (time)
[
edit
]
K?la
is a real entity according to Jainism and is said to be the cause of continuity and succession. Champat Rai Jain in his book "
The Key of Knowledge
wrote:
[30]
...As a substance which assists other things in performing their ‘temporal’ gyrations, Time can be conceived only in the form of whirling posts. That these whirling posts, as we have called the units of Time, cannot, in any manner, be conceived as parts of the substances that revolve around them, is obvious from the fact that they are necessary for the continuance of all other substances, including souls and atoms of matter which are simple ultimate units, and cannot be imagined as carrying a pin each to revolve upon. Time must, therefore, be considered as a separate substance which assists other substances and things in their movements of continuity.
Jaina philosophers call the substance of Time as
Ni?cay
Time to distinguish it from
vyavh?ra
(practical) Time which is a measure of duration- hours, days and the like.
[30]
Attributes of Dravya
[
edit
]
These substances have some common attributes or gunas such as:
[32]
- Astitva
(existence): indestructibility; permanence; the capacity by which a substance cannot be destroyed.
- Vastutva
(functionality): capacity by which a substance has function.
- Dravyatva
(changeability): capacity by which it is always changing in modifications.
- Prameyatva
(knowability): capacity by which it is known by someone, or of being the subject-matter of knowledge.
- Agurulaghutva
(individuality): capacity by which one attribute or substance does not become another and the substance does not lose the attributes whose grouping forms the substance itself.
- Pradeshatva
(spatiality): capacity of having some kind of location in space.
There are some specific attributes that distinguish the dravyas from each other:
[32]
- Chetanatva
(consciousness) and
amurtavta
(immateriality) are common attributes of the class of substances soul or jiva.
- Achetanatva
(non-consciousness) and
murtatva
(materiality) are attributes of matter.
- Achetanatva
(non-consciousness) and
amurtavta
(immateriality) are common to Motion, Rest, Time and Space.
See also
[
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]
Notes
[
edit
]
- ^
The ontological categories and definition of
dharma
as motion, and
adharma
as rest, is unique to Jainism among Indian religions.
However, like other Indian religions,
dharma
also means "moral virtue" in Jainism, while
adharma
also means "immorality, unethical behavior".
[7]
References
[
edit
]
Citations
[
edit
]
- ^
Acarya Nemicandra; Nalini Balbir (2010) p. 1 of Introduction
- ^
a
b
Grimes, John (1996). Pp.118?119
- ^
"Vaisheshika | Atomism, Realism, Dualism | Britannica"
.
www.britannica.com
. Retrieved
2 April
2024
.
- ^
a
b
c
d
"Dravya ? Jainism"
,
Encyclopædia Britannica
,
archived
from the original on 1 April 2016
, retrieved
12 May
2016
- ^
Acarya Nemicandra; Nalini Balbir (2010) p.12?13
- ^
J. C. Sikdar (2001) p. 1107
- ^
Acarya Nemicandra; Nalini Balbir (2010) p. 4
- ^
Nayanar, Prof. A. Chakravarti (2005). verses 16?21
- ^
Christopher Key Chapple (2001),
The Living Cosmos of Jainism: A Traditional Science Grounded in Environmental Ethics
Archived
16 August 2015 at the
Wayback Machine
,
Daedalus
, MIT Press, Vol. 130, No. 4, pp. 207?224
- ^
Grimes, John (1996). p. 249
- ^
Acarya Nemicandra; Nalini Balbir (2010) p.10
- ^
Acarya Nemicandra; Nalini Balbir (2010) p.11
- ^
a
b
c
Jain, Champat Rai
(1975).
The Key Of Knowledge
(Third ed.). New Delhi: Today and Tomorrow's Printers. p.
520
?530.
- ^
Acarya Nemicandra; Nalini Balbir (2010) p.11?12
- ^
a
b
Acarya Nemicandra; J. L. Jaini (1927) p. 4 (of introduction)
Sources
[
edit
]
- Doniger, Wendy
, ed. (1999),
Encyclopedia of World Religions
, Merriam-Webster,
ISBN
978-0-87779-044-0
- Dundas, Paul
(2002) [1992],
The Jains
(Second ed.), London and New York: Routledge,
ISBN
978-0-415-26605-5
- Grimes, John (1996),
A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English
, New York: SUNY Press,
ISBN
0-7914-3068-5
- Champat Rai Jain
(1917),
The Practical Path
, The Central Jaina Publishing House
- Jain, Champat Rai (1929),
The Practical Dharma
, The Indian Press,
This article incorporates text from this source, which is in the
public domain
.
- Jaini, Padmanabh S.
(1998) [1979],
The Jaina Path of Purification
,
Delhi
:
Motilal Banarsidass
,
ISBN
81-208-1578-5
- Long, Jeffery D. (2013),
Jainism: An Introduction
, I.B. Tauris,
ISBN
978-0-85771-392-6
- Nayanar, Prof. A. Chakravarti (2005),
Panc?stik?yas?ra of ?c?rya Kundakunda
, New Delhi: Today & Tomorrows Printer and Publisher,
ISBN
81-7019-436-9
- Acarya Nemicandra; Nalini Balbir (2010),
Dravyasamgrha: Exposition of the Six Substances
, (in Prakrit and English) Pandit Nathuram Premi Research Series (vol-19), Mumbai:
Hindi Granth Karyalay
,
ISBN
978-81-88769-30-8
- Sikdar, J. C. (2001), "Concept of matter", in Nagendra Kr. Singh (ed.),
Encyclopedia of Jainism
, New Delhi: Anmol Publications,
ISBN
81-261-0691-3
- Soni, Jayandra (2000), "Basic Jaina Epistemology",
Philosophy East and West
,
50
(3): 367?377,
JSTOR
1400179
- Wiley, Kristi L.
(2009),
The A to Z of Jainism
, vol. 38, Scarecrow,
ISBN
978-0-8108-6337-8
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