Jaina Metaphysics-Discourse on Matter
Source: Lectures of Prof. Agam Manishi Muni Shree Mahendra Kumar under the auspicious presence of Aacharya Shree Mahargya, on Book “Illuminator of Jaina Tenets” written by Ganadhipati Shree Tulsi
Complied by: CA Vikas Garg- cavikasgarg@gmail.com
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Lustre 1 – Sutra 14
sparsa-rasa-gandha-varnavan pudgalah.
puranagalanadarmatvat pudgala iti
(Aph.) Pudgala (matter) is what is possessed of touch (sparsa), tatse (rasa), odour (gandha) and colour (varna).
(Gloss) Pudgala is so called because it has a property of synthetic composition and analytic decomposition. (This is the etymological meaning of the term)
Note: Composition and decomposition are predicable only of matter. They cannot be affirmed of the other dravyas (substances).
All matter down to atoms is characterized by these fourfold qualities viz. touch, taste, odour and colour. Here lies the difference of Jaina metaphysics from that of the Vaisesika. The former does not believe in class distinctions of atoms like earth, air, fire and water. The atoms are homogeneous and give rise to different species of matter like arth, air, etc. on account of the manifestation and cessation of qualities. In this connection varna (colour) requires an elucidation. In the Tattvarthasutra (V. 4), the pudgalas (material bodies down to atoms) are said to be possessed of rupa and here rupa means colour (varna) as well as form (samsthana). (See Bhasya and commentary). Even if the structural formation be regarded as distinct from colour, they go together as a matter of necessity. The Buddhist also does not believe in the possibility of geometrical form independently of colour and vice versa (na varnavyatirekena samsthanam upapadyate Tattvasamgraha). Thus the distinction of primary and secondary qualities, as has been done by Locke, is not endorsed as a tenable hypothesis by the Jaina metaphysician.
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Commentary:
Pudgal (Matter) astikaya (homogenous continuums) i.e. pudgalastikaya or physical order of the existence can be defined through following characteristics:
1. Association and dissociation: The first is the etymological definition, in which it has to be understood that word pudgal is formed of two words that is pud and gal, which means the nature of association and disassociation. It is the only substance which has the capacity to associate with other pudgals and also the pudgal in the form of aggregate can be disassociated and new forms can be formed. So on the basis of this etymological definition nature of pudgal to be understood, which gives the idea that all the material objects can associate with each other and can again disassociates themselves. Combination is possible only in pudgal. It is one of the quality which is found in all pudgalastikaya and not in any other substance and thus is called characteristic i.e. lakshan.
2. Touch, Taste, Odour and Colour: The second form of the definition is that matter posses qualities of sparsa, rasa, gandha, varna that is the structural definition, through which it has to be understosod that every pudgal, every material or physical existence, whether in the form of parmanu i.e. ultimate atom or in the form of aggregate of atoms, everywhere the four qualities or the attributes must be present. It is not possible that any of the material existence is devoid of these qualities. There is no matter in this world which doesn't possess sparsa, rasa, gandha, varna. So, all these four attributes according to the concept of Jain metaphysics are objective qualities of matter. Without these four qualities no matter i.e. physical existence is possible. Even in a single parmanu i.e. ultimate atom also possessed of all these four qualities.
In other philosophies, five fundamental substances are assumed which are Earth, Water, Fire, Space and Air. Earth is different from water, water from air, air from fire. How this difference has been created? Jainism explains that the difference is on account of fundamental qualities of these substances. The proportion of particular taste, touch, smell, colour makes the substance different from other substance.
If it is presumed that above five are the fundamental substances or matter, are the ultimate or material causes from which the whole universe has been created, then question arises on their fundamental nature according to modern science. Now since the science itself has explained that water is not the fundamental element. Water consists of two elements according to science - hydrogen and oxygen. When these elements combine in certain proportion then water is produced. So, it is very easy to understand even by a very gross principle of science that water is not the ultimate fundamental element or mahabhut as it is understood in other Indian philosophies. Jainism has already denied such existence of fundamental substance. Therefore, it has to be understood that how Jain concept is more scientific in comparison with other ancient concepts.
When anything is found in the substance because of it is being perceived by the subject or consciousness then it is called subjective qualities. But Jainism doesn't accept that these four qualities are subjective. They are definitely objective. And not only the skanda (aggregate) possess these four qualities but even the ultimate atom also possesses these four qualities. So in this way, the difference between the qualities as accepted by other and Jainism should be understood.
As far as science is concerned, it accepts touch, taste, colour and smell. But yet science has not established that it is necessary that all the four should be present in the matter or atom or any other atomic particles, whereas as per Jainism, without the association of four qualities no pudgal can exist. It is necessary for all pudgals to possess all the four qualities. There is the difference in the quality and quantity of these four qualities in all the pudgals. It is responsible for different kind of substances. It is accepted by the science. Science has divided all the substances of the world on the basis of difference of quality and quantity of these properties, especially the sparsh guna. Jain philosophy also says that because of the association and the disassociation of pudgal is mainly on account of the snigadh and ruksha i.e. kind of touches. These are the two fundamental qualities, which are the responsible for association and disassociation of pudgal. Science has divided all the substances of the world mainly into 92 kinds of element. Each element is a separate in the tendon substance. Although an element can be transformed in the other element, by using the techniques. In nature 92 types of elements exists and these 92 types of division is due to quality of sinigadh and ruksh of touch.
We call this sinigadhtva and rukshtava and science call this as the number of proton, electron and neutron, which are possessed of mass and electricity. These are the two basic qualities of atomic particles. On the basis of this the different substances are found in different forms.
3. Grahan gua: A new definition and characteristic of the pudgal has been given by Aacharya Shree Mahapragya i.e. matter is possessed of grahan guna, which means it possesses that quality due to which it can be grasped by the soul. Pudgal is so called because it has quality of synthetic combination. Grahan lakhanam poglathikaye of Bhagwati 13th satak 60 sutra. Grahan (quality of being possessed) is the lakshan (characteristic) of pudgalastikaya (matter) as upyog (cognitive activity) is the lakshan of jiva (soul). Grahan here is graha (it can be possessed by soul) not grahak (it cannot posses some other substance). No other substance can be possessed. It is only the matter, which can be grahan (possessed). In Tattvarath Sutra or in Jain Sidhant Dipika, this definition is not found. It is only the pudgal which can be accepted, which can be grasped, which can be the subject of appropriation.
Although pudgal has grahan guna i.e. it can be grasped by soul, but it spiritually it is tyajaya i.e. worthy enough to leave.
In the western philosophy and also in the Indian schools of philosophy there is a great deal of discussion about the interaction of soul and matter. It has remain the problem throughout the history of philosophy that how is it possible that the pudglaastikaya or the matter, which is corporeal can be accepted or appropriated or grasped by the non-corporeal substance that is soul. Now from above definition this is clear that it is the property or main characteristic of pudglastikaya that it becomes accepted or grasped by soul. Grahan guna is not presented in all other substances and therefore soul or any cannot grasp or accept the other substances. It is only the pudgal which is possessed of grahan guna. This definition is also from the point of view of dravyanuyoug.
The aphorism given in textbook is karamapudgaladanam bandhah, which means bondage is the acceptance of karmic matter by the soul. This is the explanation of grahan guna that how the soul accepts or grasps the pudgal. It is in three ways that it accepts. First is in the form of karam i.e. special kind of matter, second is in the form of sarir (physical gross body and other bodies) and third is the form of upagraha (_________). In Bhagwati Sutra there is very important discussion on this. As a matter of fact upagraha includes all the kind of pudgal which the soul appropriates in the form of aahar (food), vayu (air), mana (mind) and svasosvachh (breathing). These are four kinds of vargana (same group of material aggregates). Without the help of this upagraha no activity is possible. That means all the activities like mental activity, vocal activity and physical activity etc are possible because of grahan guna only. From this way this has to be understood that all these are helping the soul to carrying out the life processes. It is accepted in other philosophies that some creator is there i.e GOD, almighty to create and to carry out the functions of the universe. In Jain philosophy it is emphasised that there is no creator. It is combination or correlation of soul and pudgal, in form of karam, sarir and upagraha. On account of these three types of association, relationship between soul and pudgal, the whole creation is being created and all the phenomena of the world is being carried out. This is the metaphysical part of the theory of pudgal.
4. Mur-tattva: In the fourth definition the characteristic of matter is that it is murt tattva, which means corporeality, the corporeal nature of pudgal. Murt tattva does not mean only visible, that was made clear, but it means that substance which is corporeal, which may be visible or invisible, since our sense organs have only limited capacity. As per Aacharya Shree Mahapragya, Murt tattva means the quality to taking shape, murtivaan (aakarvan) and this quality of taking shape or form is there in pudgal. This new definition Aacharya Shree has arrived from the word murt which is from murchh dhatu[VG1] ...................................... One meaning is moh other is smuchharaya which means this can take different shapes.
Further, out of the six substances, it is the pudgal only, which comes in direct contact with our sensory conception or in our knowledge. Other substances cannot be recognized or known through the sensory perceptions. Medium of Motion, Medium of Rest, Medium of Space, Soul and Time, all these are amurt. It is only the pudgal, which possessed the quality of murttattva. Murt and Amurt are the fundamental properties of substances. Amurt can be translated as imperceptible to senses. It is not necessary that it should be visible since our eyes can see only a few substances. There are so many substances which are not perceptible to eyes, even the air which is not very subtle, not perceptible to eyes. Our eyes cannot see the air, but we can perceive this with touch sense, gives us the proof that air exists.
So, Murt tattva and Amurt Tattva are very peculiar differentiation or division between all the substances. And since all the pudglas are murt substances and having the quality to becoming perceptible to senses. As per Aacharya Shree Mahapragya, visible and invisible are relative terms only with respect to eyes, since omniscient can also perceive the amurt tattva through the omniscience. This means that the amurt substances which are not visible to the eyes are also known by omniscient. But since with our sight senses it cannot be perceived, and is considered as amurt, is a wrong conclusion.
Single parmanu cannot be murtiman but have the potential to become murtiman in sakandh form.
Shape means which can undergo a change. That is the shape. In this way dharmastikaya also has shape. Lokakash also has shape. But these cannot undergo change so in real sense it has no shape. Aakash has no shape. It is only our mental division that it is lokakas (cosmos) and this alokakash (trans cosmos). Akash is one without dimensions and infinite.
Dharmastikaya and adharmastikays occupies certain part of aakash that is called lokaakash. So that is also because of the limitation of the existence of dharmastikays and adharmastikaya within space. But it can be said that dharmastikaya or adharmastikay is murt. It cannot have aakar (shape). It does not have the capacity of undergoing manifestation through shapes and size. Therefore murtatva is the quality of matter only.
5. Sadi parinamik and Vibhav praya: As per Aacharya Shree Mahapragya another characteristic of matter has sadi parnamik i.e. Transformation with beginning. All substances other than Pudgal or Pudgalastikaya is Anadi parnamik i.e. beginning less transformation. Prinaman or Transformation is of two types: one is Sadi and another is Anadi. Sadi means with beginning and Anadi means beginning less. All the transformation that take place in substances other than pudgal i.e. Dharmastikaya (Medium of Motion), Adharamastikaya (Medium of Rest), Akashastikaya (Medium of Space) and Jivastikaya (Soul) is anadi prinaman, whereas the transformation of pudglastikaya is of sadi parinaman also. And because of the sadi parinaman i.e transformation with the beginning that means it takes some form, becomes corporeal, takes some shape and every time with the passage of time transformation goes on. It is not that it takes shape only for once. Further only sadi parnamik can take shape and become Murtivaan. Vibhav praya (Extrinsic mode—That mode (state), which depends for its occurrence on conditions whichare external) can also take place only in pudgal or with the help of pudgal.
Earlier it was the understanding that murta tattva is which have the qualities sparsa, rasa, gandha and varna and have no relevance that whether it can be seen or not. But now from above discussion it is clear that murta tatva is that which have the quality of sadi parinaman also and vibhav prarya.
In Dharmastikaya, adharmastikaya and akasstikaya concerned, their sabhav prinaman (Intrinsic mode—That mode (transformation) of an entity, which occurs naturally, independently of anything else to cause it only) is the agurulagu only. So there is a kind of natural transformation going on. And that makes possible the existence of substance otherwise substance cannot exist. Natural transformation is within the own nature i.e. sabsabhava. There is no interaction with other substance.
As far as the vibhav prinaman is concerned, when jivastikaya or pudgalastikaya takes the assistance of the dharmaastikaya or adharmaastikaya or occupies the space in akastikaya that is also a kind of prinaman i.e. vibhav prinaman i.e with the help of external substances.
6. Auxiliary cause of all activities: As per Aacharya Shree Mahapragya Pudgalastikaya i.e. physical order of existence is the auxiliary cause in each and every activity and without the assistance of pudgala no activity is possible. All activities that are undertaken either by jiva (soul) or by any pudgala - require the assistance of pudgala. In that way, pudgala can be regarded as an auxiliary cause of all activities of jiva and pudgala.
It may be asked that Dharmastikaya i.e. medium of motion which is the substance that is the auxiliary cause in motion of pudgala and jiva then what will be the difference between the assistance of pudgala and Dharmastikaya. Is it not that Dharmastikaya is inevitable and therefore we can consider it as a characteristic of Dharmastikaya? Can we consider the assistance of pudgala in activity as characteristic or not?
In this regard it has to be understood that there are some pudgala which become the auxiliary cause. There are certain pudgala in the world which do not take part or participate in the activities of the world. Why? Because of their minute form -they are so minute that they cannot be associated in the activity of jiva and other pudgala.
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Every motion is an activity. When it is said that Dharmastikaya is the auxiliary cause of motion i.e. also a one type of activity. Whether a jiva is moving i.e. sentient being, or any pudgala or material object or any form of physical energy is undertaking motion. In all motions, assistance of Dharmastikaya is required and so also the assistance of other pudgala is also required in undertaking motion of either jiva or pudgala.
7. Movement As per Aacharya Shree Mahapragya, movement is also the characteristic of matter. No other substance can move, even soul also moves with the help of matter only. Liberated soul does not move at all. Question may arise than how soul moves at the time of liberation from this material world to sidhshila. It is explained that when the soul emancipates the motion of the soul is due to the previous force which was there. Previous force i.e. Yoga the activity which was going on before the emancipation becomes the cause of siddha aatma or the emancipated soul which carry it to the top of the universe i.e. sidhshila.
Lustre 1 – Sutra 15
sabda-banha-sauksmya-sthaulya-samsthana-dheda-tamaschayatapod-dyotaprabhayamsca
samhanyamananam bhidyamananam ca pudgalanam dhvanirupah parinamah sabdah prayogiko vaisrasikas ca prayatnajanyah prayogikah bhasatmako va. sabhavajanyo vaisrasikahmeghadiprabhavah athava jivajivamisrabhedad ayam traidha. murtoyam nah y amurtasyakasasya guno bhavati, srotrendriyagrahyatvat, na ca srotrendriyam amurtam grhnatiti.
samslesah-bandhah ayam api prayogikah sadih, vaisrasikas tu sadir anadis ca.
suksmyam dvividham-antyam apeksikanca. antyam paramanoh, apeksikam yatha-nalikerapeksaya amrasya.
sthaulyam apidvidham-antyam asesalokavyapimahaskandhasya, speksikam yatha-amrapeksaya nalikerasya.
akrtih-samsthanam tacca caturasradikam itthamstham, anlyatakaram anitthamstham.
vislesah-bhedah sa ca pancadha-
1. utkarah-mudgasamibhedavat.
2. curnah-godumacurnavat.
3. Khandan-lohakhandavat.
4. Pratarah-abhrapatalabhedavat.
5. Anutatika-tatakarekhavat.
Krsnavarnabahulah pudgalaparinamavisesah tamah.
Pratimbarupah pudgalaparinamas chaya.
Suryadinam usnah prakasa atapah.
Candradinam anusnah prakasa uddyotah.
Manyadinam rasmih prabha.
Sarva eve ete pudgaladharmah. Ata etadvan api pudgalah.
(Aph.) It (pudgalastikaya) is also possessed of the following attributes: sound, intergration, subtlety, extensity, configuration, disintegration, darkness, reflection, hot effulgence, cold effulgence and lustre.
(Gloss) Integration and disintegration of material bodies occasions an evolutes called sound which is again of two kinds (in respect of genesis); (1) produced by conscious exertion and (2) natural and spontaneous. Of these, the first is produced by effort, and is again of two kinds, viz, linguistic and extra-linguistic. Thr natural and spontaneous (vaisrasika) sound is produced by (unconscious) natural condition such as the sound produced by clouds and the like. On a different basis of classification, it may again be considered as of three kinds, viz., (1) produced by a sentient being, (2) produced by an insentient object and (3) produced jointly by the two. Being possessed of a finite dimension, it cannot be a quality of akasa (space) which is devoid of dimension. It also follows from the consideration that it is cognizable by means of the auditory organ. Assuredly the auditory organ is incapable of apprehending anything which is devoid of dimension.
Bandha (integration) is combination. This also is of two folds: (1) produced by conscious exertion, which has definite beginning in time, (2) natural, which may have a beginning or also be devoid of beginning.
Subtlety is of two kinds: (1) ultimate and (2) relative. Of these (1) the ultimate (subtlety) belongs to the atom, while (2) the relative (subtlety) is exemplified by the magnitude of a mango with respect to that of a coconut.
Extensity also is of two kinds. Of these, the ultimate (extensity) belongs to the great aggregate (mahaskandha) which pervades the whole cosmic space form end to end. The relative (extensity) is illustrated in the magnitude of a coconut with respect to that of a mango.
Configuration is shape and may be (1) definite, as illustrated in a four sided geometrical figure and the like, and (2) indefinite, that is, possessed of an irregular shape.
Disintegration means disjunction. It is of five kinds (according as it is produced by): (1) splitting as a pod of beans, (2) pounding as flour, (3) breaking into pieces as an iron-piece, (4) separation into layers as piercing through mica layers and (5) cleft as on the muddy bottom of a pond.
Darkness is a kind of transformation of material bodies, with the preponderance of black colour.
Reflection is a kind of transformation of material bodies, which is of the nature of an image of an object (e.g. in mirror).
Hot effulgence (atapa) is the hot illumination of the sun and the like.
Cold effulgence (uddyota) is the cold illumination of the moon and the like.
Lustre is the ray emitted by gems and the like.
All these are the attributes of matter, and conversely matter is one that of possessed of these attributes.
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Commentary:
In the last aphorism discussion was on the characteristics of the matter, whereas in this aphorism the discussion is mainly of the modes of the matter. In the aphorism it is given that it also possesses the following attributes i.e. shabad is sound, bandh is integration, saukshamya is subtlety, sansthan is configuration, shaulya is extensity, bhed is disintegration, tamah is darkness, chhaya is reflection, aatap is hot, udyog is cold and prabha is laschar.
These are the secondary qualities or modes since these are not present each moment in all the pudgalas, whereas the fundamental qualities which are four only i.e. sparsh, ras, gandh, varna shall remain present always in matter. All other things are just the modifications of these four qualities which are found in every substance. Further, this is an inclusive list only, not exhaustive one, which means all the modes are not counted or enumerated in our aphorism since it is not possible. Only the major modes or modes which are important are given and now through science we can add some more like light as one of the mode, which has got various forms in the form of udyot, atap, prabha etc. So light is form of pudgal, although it is form of energy. But essentially it is the form of pudgal only. In the same way other forms of energy they are also in the form of pudgal. So matter and energy both are the forms of pudgal. The other forms of energy, which are considered in science they are in the form of heat, electricity etc. These forms are also included in the modes of pudgal. Sound is considered as pudgal in Jainism. Since other philosophies do not consider the sound as the mode of pudgal, therefore it is very important position of Jain philosophy.
Sound it is the object of our sense organs just as the colour is the object of our sense organs. It is called auditory sense organ through which we can know grasp or know the quality or mode of sound which is created by the matter. So, what is sound according to Jain concept? It is given here that when material bodies, which are sakand or matter or the aggregate of ultimate atoms of matter, aggregate or integrate with each other or even when they disintegrate with each other then something is produced or evolved and it is called sound. So it is definition of sound given by Jain metaphysics.
It is a known fact, whenever there is sound- a single object cannot produce it. Sound is produced always with the integration of two different objects. Two different objects may integrate with each other or disintegrate with each other. Suppose a dish is broken then sound is produced, since two parts separated from each other. This is an example of disintegration by which sound is produced. But when two objects integrate with each other sound is produced which is heard by our auditory organs and it is known that some objects have united. So, in this way either in to the integration or disintegration of the gross aggregate the result is produced in the form of sound.
Later on, it is explained sound is of two types. In respect of genesis how it is produced? One is to be produced by the conscious exertion and another is it may be produced naturally i.e. natural and spontaneous. This natural and spontaneous production of sound is also possible. There may not be any external force or agency which may cause integration or disintegration of the bodies. It is the nature in itself.
Now there are more sub-divisions of the same i.e. sound produced by the effort and sound which is natural. Sound produced by effort is also of two kinds i.e. bhashatmakaha and abhasatamakahva. It means the sound produced by the effort may be linguistic i.e. which is expressed through language or it may be non-linguistic. Ordinarily, what is spoken is language or linguistic sound which is produced by our sound box or vocal cord. In vocal cord some vibrations goes on i.e. also type of integration and disintegration taking place and it produce linguistic sound. Another kind of sound is non-linguistic sound which is produced by the integration or disintegration of other substances which is not called as language, it is sound. So this is the difference between sound i.e. shabad and language i.e. bhasha. So, sound may be linguistic or non-linguistic.
For example when a bell rings it produced sound but it is not linguistic. It is non-linguistic. So in Jainism there is detailed description about sound. Though in the present aphorism, only a brief classification is given.
Now we know that the jiva i.e. sentient being is capable of producing sound. But all jivas don't have the capacity – e.g. sentient beings which are possessed of only one sense have no capacity to produce sound. But other living beings possessed of two, three, four and five sense organs have capacity to produce sound and they make effort or exertion to produce the same. For that type of sound is called prayogik shabad i.e. the sound which is produced by the conscious exertion.
The other type of sound is natural in which no effort is made by sentient being i.e. according to transformation or change takes place in material world without any conscious effort of any living being. Such kind of change may also produce sound. An example given here is that of cloud. In the whole universe there are certain transformations which go on taking place every time on account of physical laws, physical formation and deformation and so on, integration and disintegration – in those sound there is no conscious effort. They are produced by unconscious or inanimate activity i.e. purely physical activities of pudgala.
On some different basis of classification, it may be considered of three types. First is produced by a sentient being, second is produced by a insentient object and third is produced jointly by the two i.e. sentient and non-sentient being.
In this way classification of sound is made and some further classification of sound is also found in some of Jain literature. There it is given that sound may be of two types linguistic and non-linguistic. The linguistic sound may also be of two types i.e. called aksharatmak in the form of language or letters and unaksharatmak i.e. not in the form of language or letters and the classification of non-linguistic sound is also made in the form of sound produced with effort and sound produced naturally.
The sound produced with effort by the sentient beings is again divided in to various classifications depending on the mode or the method through which the sound is produced. And it is given that the tat, vitat, dhan, sushir etc. depends upon the nature of the musical instrument through which sound is produced by the sentient being. So, in this way the Jain metaphysicians have gone through a very detailed discussion about sound[VG3] .
Let us understand that how science described sound. Science had divided the physical order of existence i.e. pudgala in to two types: one is matter and other is energy and matter can be converted into energy and vice-versa. So, the sound, which is also a type of physical order of existence, is is matter or energy? As per science, it is in form of energy. It is explained by science as it is in the form of wave, so it is not actually a concrete thing or object or a substance. It is just form of energy that continuously undertakes motion in the form of wave. It is well known that how wave is created in water when something is dropped in a pond or river, then a ripple is formed and waves are created. In a same way sound is also produced. Science has proved that by the production of sound -very peculiar types of waves are produced and that can be perceived by us but cannot be seen. So, why we cannot see them? The eyes are not capable of perceiving the sound directly because of their wavelength. The eyes can only see the wavelength which is perceptible. The wavelength of wave which is not perceptible by the eyes becomes invisible. Now the question arise that if sound is not perceptible -should it be considered as invisible or not?
Some philosophers particularly the school of vaishashika philosophy believes that sound actually is in invisible i.e. amurt. Rather we can call it immaterial, it is not matter or non-corporeal i.e. not perceptible by the sense organs and thus sound is not matter. They alleged that sound is the property of space. Just as Jainism believes that sound is the property of matter. Vaishashik philosophy says because sound is immaterial or amurt or invisible or non-perceptible therefore it is not the property of matter, but the space.
But the Jain philosophers have refuted this idea or concept and says that actually sound is murt i.e. corporeal, perceptible. It can be perceived through senses. Then question comes how this is possible? Can you see it? How can you say the thing which is not visible by eyes is physical or corporeal? Then the answer of Jainism is that whatever is possessed of touch, taste, smell and colour must be matter or physical or corporeal. It cannot be non-material. How can we prove that sound is corporeal? Although it is difficult without the aid of instruments, but the simple thing is there that although sound cannot be seen through eyes but it can be heard by the ears. Ear is the sense organ and because it can be heard by the sense organ it must have touch, smell, taste and colour. Therefore it should be perceptible and corporeal according to Jain metaphysics.
Further science also accepts that it is the energy or wave which cannot be seen by our eyes. Eyes don't have the capacity to see it. But it is in the form of physical existence as it has got certain shape, wavelength, frequency, velocity. These are the properties of sound and they are material or physical properties. And therefore it should be considered as physical order of existence. Therefore the argument is given there that it cannot be quality of space, since space in itself is amurt or invisible. It cannot be perceived by any sense organ. We actually believe in the existence of space because of its properties, characteristics by which it gives accommodation, not because we can hear, touch, see it.
As a matter of fact space is imperceptible. It is not corporeal or material. Just like the existence of jiva or sentient being is also not perceptible, invisible or corporeal. So just as jiva is amurt or corporeal -in the same way space (akasha) is also amurt. And because sound is murt i.e. in form of physical existence so it cannot become the property of the non-corporeal space. This is the refutation of vaishashik philosophy.
So in this way we have seen that in a way scientific view is very near to the Jainism point of view and not that of vaishashik philosophy.
As far as the velocity of sound is concerned, it depends upon the medium of motion. Although Dharmastikaya is common medium but it is a non-corporeal medium. It is not physical existence. Then what is medium of motion for sound? A wave cannot go without a medium. Sound cannot be produced in vacuum. Where there is no air or other substance the sound cannot be produced. So sound always requires some physical substance as a medium. Air is one of medium of propagation of the wave of sound. Through air sound can travel or propagate. In the same way sound can travel through other mediums.
Certain matters or material objects don't allow the sound to pass through them and therefore such material is used to make space or room sound-proof. Wherever there is air sound will pass through. Therefore to make certain space sound-proof we have to use that material through which air cannot pass. So, in this way there are two types of physical objects through one sound can pass and others sound cannot pass.
In this way sound always requires some medium through which it can pass. The wave is created because of energy. Energy can take form of sound or light or electricity or heat. All these are the various forms of energy. One of forms of energy is sound. Velocity, frequency etc or sound can be measured. of sound. Light also is a wave or energy. But lights velocity is very great in comparison to sound. Velocity of sound is round about 300 m/s.
The person standing very far cannot hear because of two reasons. One is time taken by it and second is because of the dissipation of energy i.e. energy in the form of sound which is propagating in the form of wave and energy becomes less and less because of the interaction with other matter which is in the way. There are so many particles of matter which comes in connection with the sound waves and gradually the energy of sound becomes less and less and at one point it becomes zero and sound dies out. Then sound cannot be heard. So it depends upon the energy which is given in sound.
In loud speaker more energy is given through machine and as such sound can be propagated to very great distance.
The other modes include the bandh etc. i.e. bondage means the pudgal, which can be combined with each other and can form the various kinds of shapes. In the same way opposite of the bandh is the bhed, which has got five kinds. There may be more kinds. These are only examples, which are as follows:
1. Splitting as the pod of beans
2. Pounding as flour
3. Breaking into pieces as an iron-piece
4. Separation into layers as piercing through mica layers
5. Cleft as on the muddy bottom of a pond.
When two different aggregates or atoms combined together it is called that integration has taken place, which may be due to the natural process or any external exertion.
When two or more things are already joined on account of certain transformation is disintegrated and it is found that they are divided into various parts, is called disintegration and such kind of disintegration is classified into five types as above.
These are the major types of disintegration found in the physical world. And the way in which these disintegrations takes place, are classified into a particular kind.
Also in science integration and disintegration are discussed in various ways. The atom bomb and hydrogen bomb are the main examples of the integration and disintegration. When certain matter or certain kinds of matter are integrated, energy is produced which is utilized in the destructive activity like hydrogen bomb. But when atom splits, then energy is produced, by the splitting of atom, the way in which atom bomb is formed. So, they are called as the fusion bomb and the fission bomb. Fusion and integration are same and fission and disintegration are same.
The two very important modes of pudgal are suksham and suthalaya, which is the subtleness and the extension or grossness of pudgal. These are also the modes of pudgal and it is found two kinds of subjects in science, which are near to these concepts i.e. one is the micro cosmic and other is the macro cosmic. In micro cosmic very subtle pudgal is being studies like the pamanu, anu, atom, molecule and very minute kind of living being, which are considered to have life but they are very minute. So the micro cosmic subject part of pudgal include such very minute form of pudgal. In macro cosmic pudgals, which are very wide, vast and large, having great dimensions are being studied e.g. like galaxies, planets etc. They are so vast that one galaxy consists billions of billion light years dimensions and dveeps and samundars in the cosmos, which are also vast dimensions.
In this way micro cosmic pudgals and macro cosmic pudgals both are the modes of pudgal.
So, the state of Pudgalastikaya depending upon its size is divided in to two types and is described here as saukshamya and stauhlaya. Both of these means the matter can undergo transformation in various forms viz. size, shape, and volume etc. On the basis of these transformations the above two modes has been described i.e saukshamya i.e. where it is known that matter in subtle form. In same way the second type of such state is called the extensity or grossness. It is said that certain matter or objects are gross and certain are subtle. It depends upon the size or the volume of the object or matter. Certain matter can be perceived or seen or known directly, reason being is the grossness possessed by such matter.
But when they become subtle then it becomes difficult for our sensory organs to actually perceive it, unless some instruments are used or we have some extra sensory perceptions. Subtlety can be divided in to two types:
One is the ultimate subtlety and the other is the relative subtlety. The ultimate subtlety means the most subtle or subtlest. No other matter can be more subtle than that state. The example or the state of such ultimate subtlety is found in ultimate atom, which we call as parmanu.
Relative subtlety means when there is comparison of the two objects and one is more subtle than other. In this way we can compare the objects or things and find out the subtlety or on the other hand the grossness of the material objects. Example given in above aphorism is the comparison of the mango with respect to that of a coconut. It is easy to understand that the size or the volume of the coconut is greater than that of mango. So mango is relatively more subtle than coconut. In the same way in relative grossness, the magnitude of coconut is more relatively than of mango. So, it is understood that coconut is grosser than the mango. These are very common examples.
But when further subtler level is discussed then it becomes difficult to find out which is more subtler in comparison to other. For example, some Acharyas have discussed the relative subtlety of things and found out that certain objects like air is a very subtle object as it cannot be perceived through sight sense organs, as it is not an object of perception of sight. But even sometimes things that are perceived by the sense organ of sight are more subtle than the objects like air like light, it is in observation a very grosser thing and very much perceptible but in its form or actual size or shape it is more subtle than air.
In the scientific terminology electron and proton etc are compared. The question comes which one of these two is more subtle. Then the answer given by modern physics is electron is more subtle than proton because it has less mass and proton has more mass.
In this way in the relative subtlety it is very difficult to decide with the help of naked eye or only the sense organs and as such some external help of some instruments or like is required.
In this way subtlety and the grossness are very important qualities or modes of pudgala.
One more mode is configuration of the shape. That is mur tattva is related with the taking the shape definite configuration. As per Aacharya Shree Mahapragya only sadi parinamik (transformation with beginning) can become mur tattva (can take shape). It is being reiterated that all other substances i.e. Medium of Motion, Medium of Rest, Medium of Space and Sour are anadi parinamik (beginning less transformation) and thus are devoid of the capability of taking shape i.e amurt tatva. Further the concept of vibhav praya (Extrinsic mode—That mode (state), which depends for its occurrence on conditions which are external) is being added, which is exclusive to matter . All other substances have the quality of Svabh"ava Pary"aya (Intrinsic mode—That mode (transformation) of an entity, which occurs naturally, independently of anything else to cause it only)
Further this has to be understood the matter has both qualities sadi parinamik & anadi parinamik and Vibhav praya and savbhava prayaya, but the sadi parinamik and vibhav prarya are exclusive to matter only.
Because of the sadi prinaman i.e. transformation with a beginning, it takes some form. It becomes corporeal, it takes some shape and with the passage of time transformation goes on.
The mode of sansthan i.e. shape configuration is also related with quality of corporeality and there are various kind of shapes. There may be definite shapes like algometrical figures and there may be indefinite shapes like astronauts, clouds etc. which are not regular shapes. All shapes whether algometrical or non regular shapes there are modes of the pudglastikaya.
The shape or the configuration of the objects or matter further means that every object whether gross or subtle, must occupy certain amount of space which it occupies and that space decides this state of matte, which is called as configuration or shape.
The importance of configuration is considered in Jain philosophy in detail, since it objects undergoes through change. When objects takes another shape the same object is having some different property. So the configuration is one of the major causes of transformation which takes place is all kinds of pudgala. Various living beings are described on the basis of their configuration. Even in the case of the living beings, some of them have very definite shape and others have indefinite shape.
In case of certain organisms, which are also described by science, configuration of various organisms are described in detail i.e. which are subtle and depending upon those configurations the qualities or recognition of such organisms are decided. So, in this way configuration is also given very important position in the modes of matter.
The other modes enumerated here is the darkness. Darkness does not means non-existence or absence of light, which is usually understood in popular parlance. According to Jain principles darkness also consists of pudgal, in which the atom or the particles which are possessed of black colour, becomes the darkness. When there are the particles of other colour then it becomes light or other colour object. The examples of darkness given in the Jain scriptures are also very important for modern science. There are the examples of krishan raji and tamaskaya. These are two kinds of very large macro cosmic aggregates, which are found in this cosmos. They are natural and not formed, are in the form of darkness. In tamaskaya, there is such darkness that even the gods (celestial beings having great and mystics powers) do not have the courage to enter into such dark substance. In the modern science, there is an analogy, a shear concept of black body. According to modern scientific hypothesis certain galaxies and star, planets becomes so much contracted and form in the form of black hole. Black hole is very massive; Its gravitation effect is so much times of the gravitation effect of other planets, that any star or any planets, if passes even to near to this black hole it will be attracted and absorbed by the this black hole. So this is the comparison of Jaina view vs science. So, this has to be understood that darkness which is andhkartams, means not nothing, but actually the composition of the aggregates which are mostly of the black colour. On account of the majority of the particles of the black colour darkness is created.
The other modes are aatap , udyot etc are the modes of light. Light can be reflected, deflected, absorbed etc. All these light phenomena are responsible for creating modes like aatap udyot, chhaya, prabha etc. The differences are in the structure or in the speciality.
In the aatap i.e the light of sun there is light and heat energy also, which is in more quantity.
In the udyot that is the light of moon, light is there but heat energy is not there in that quantity. That is why it is udyot opposite of aatap.
Reflection is a kind of transformation of material bodies, which is of the nature of image of the object. So, this is purely a phenomenon of light. Wherever there is light and the objects like mirror are before the light then the light gets reflected. Only because of the reflection the image in the mirror is being seen. So, in this way the property of light or Pudgalastikaya in the form of light is described or is found in various forms. Reflection is one of those.
Another kind of light or effusions is lustre. It is the ray emitted. Certain objects which have got the property by nature of emitting or radiating light but such light is neither hot nor cold and described as lustre e.g diamond, emerald.
In this way some examples are given here which are very important and which should be understood in comparison with the modern scientific concepts. So, in this way the reflection, effusions, and luster -all these kinds of modes are only because of the transformation of light in various forms. In this way, Jainism has considered light, heat etc. that are now accepted by modern science as the form of energy. Energy is nothing, but a form of physical existence only.
In this way qualities (guna) and modes (prayays), has been described in the whole physical world, which is part of cosmos, which comes to our knowledge through our sensory knowledge, perception etc. Therefore it has to be understood that how modes of pudgal etc can affect our life or there can be more bondage of karma because of attachment (rag) or aversion (dvesh). In Jain canonical literature, Dasvekalik sutra, there is one verse pudgla prinamanam…tesim nasa[VG4] …………………………………….. unless it is understood, that these things which are the causes of attachment and aversion are mainly modes of the physical existence of pudgal and on account of that soul is creating the higher attachment and bondage and so continues in taking birth and rebirth and so on. So, these all above are the some modes of matter and needs to be understood accordingly.
Mathematical aspects i.e. ganitauyog of pudgalastikaya are in various forms. In number theory there are some numbers as sankhyat (numerable), asankhyat (innumerable) and anant (infinite). All these numbers are related with the various qualities of pudgal. In this numerical strength of all the pudgals has to be understood. How many atoms constitutes in a pudgal?. There may be, starting from the two pradeshi sakandh. Sakandh means the union of ultimate atoms and that starts from two. Minimum two atoms can form a sakandh upto numerical, innumarical and infinite. This numerical part of the theory of pudgal is very important part of the Jain philosophy.
Sansthan patit. i.e. continual modification of the all substances in the form of pudgal have the chinks, which is of the infinite time or innumerable time or numerable time. Like that there is six types of growths and six types of degeneration in pudgal. That is called sansthan patit, which can be calculated. Further, there are so many combinations of the pudgal, which is in the form of bhangas or vikalpas. So how many type of pudgal are there? All kinds of permutation and combinations can be made, which depends on mathematical calculations. In this way mathematical part of our philosophy is very much related with the nature of pudgal and in jain agams, thre are so many mathematical formulas, mathematical calculations which provide clarity on how these various modifications in pudgal takes place. The whole theory of karam and bandh (bondage of karma) is depends on mathematical explanation.
The five kinds of state, which are described in the scriptures, are related with the states of karma and are explained as the bhav. One of them is called parinamik bhav i.e. the transformation of the state of the soul as well as non-soul. So, considering this description of transformation in case of non-soul, some of these states are considered as the integration, configuration, disintegration, sound etc.
One more quality or mode given in scriptures is gati parinam, means the transformation of matter in form of motion.
All the modes and modification which are described in Jain philosophy, explains that how the association and disassociation of pudgalastikaya takes place. All these definition and discussions confirmed with the modern scientific concept. Then we can understand how the jain philosophy resolves the problem of interaction of matter and also explains how various material phenomena i.e the phenomena of pudgal takes place, that is one important sutra given in Bhagwati Sutra, which in many time Aacharya Shree Mahapragya, gives the reference, is about prinaman of pudgal. It is given that pudgal undertakes various kinds of motions and transformation. Challaie ghatai alleia tan tan bhawan. It is very important to understand how the various form of pudgal that undergo transformation. At every moment this transformation is going on in every pudgal, which is clearly explained by Jain philosophy and now accepted by science that it is only on account of these types of various transformation which takes place, that all the phenomena whether it is the phenomena of chemistry, biology or physics, all the phenomena of the world occurs because of these transformation.
A question may arise that whether the spiritualistic philosophy like Jainism should bother about pudgalastikaya, which is not concerned with the soul. The resolution of this is that unless on knows about the nature of matter, which includes karma particles, one cannot get rid of them and can get liberated. So, understanding the nature of matter is very important from the point of view any spiritual philosophy. Soul and pudgalastikaya both are antithesis of each other. Pudgalastikaya is the physical order of existence and soul is the psychical order of existence. It is very easy to understand whatever is physical cannot be in form of psychical or in the form of consciousness and whatever is in the form of consciousness cannot be in the form of physical order of existence. In this way these are absolutely contradictory or opposite to each other. Still in Jain scriptures, specially canonical literature, there is so much discussion about pudgalastikaya or even there is more information or discussion about pudgalastikaya than is on soul. And that is why many philosophers think that Jainism has given utmost importance to the existence of pudgalastikaya.
In science, whether it is physics or biology or chemistry, ultimately all discussion is about pudgalastikaya. Even in biology whatever is discussed, explained or whatever theories are propounded all are about ultimately on matter or on material form. Even the life which is the main subject of biology, it is discussed in terms of interaction of matter. The whole structure of cell which is the basis of life as per biology, it is discussed in form of pudgalastikaya. So it has to be understood that how much importance is given to the pudgalastikaya both in science as well as philosophy.
The word pudgalastikaya, the term is very important from many points of view. In science the matter is usually understood as the matter which is tangible, which can be touched. Of course colour and other properties of matter are included there but the importance is given to the quality of touch. Even in Jain philosophy also although acceptance is given to the sapara, rasa, varana, ganda i.e. all the four characteristics, but ultimately it the touch only, which is given the more importance. So touch is the quality which is given more importance in science as well as in philosophy.
The constitution of sakandh (aggregate), which is developed from the association of atom i.e. parmanu also depends on quality of touch. And it is understood that touch in the form singadh and ruksh, which in science is understood as positive and negative electricity. They are the main cause of the bondage of the atom. And on the basis of their numerical strength, whether they are in the form of minimum i.e. one unit, jaganay or ajagnay i.e. more than one unit, and so on, that becomes the basis that whether the formation will take place or not. So, importance of touch quality of matter needs to be understood.
In science the fundamental properties of the matter are understood to be the mass, the electricity etc. In Jainism also there are fundamental saparsh (touch) i.e shit (cold) and ushan (warm) and singadh (viscidity) and ruksh (dryness). The other four touches are not fundamental, as those are produced by the combination of these four touches. So, in this way, both in science and philosophy the four touches or that mass and electricity are understood to be the fundamental properties of the matter. [VG5]
In science, the classification of matter and energy are different entities. Matter is separate entity and energy is separate. But now science has accepted that matter can be transformed into energy and vice versa. And that is same in the definition of pudgal in Jainism, which believes that pudgal is the single or one substance of which matter and energy both are the prayays. They are the modes of the same substance i.e. pudgal. Whether a thing is in the form of matter or energy, it is pudgal only. Jainism has propounded that even energy that is the form of pudgal, it has possessed of the fundamental touches like singdh, ruksha and sith, ushan. This is very peculiar of Jainism that without these four touches no pudgalaastikaya can exist. And in case of aasthsaparshi pudgal (matter which possess all eight touches), the other four are also there, which includes mass and other properties.
Two anuyogs related to matter, out of four has already been described supra. Other two anuyog are charankarmanuyog and the dharmkathanuyog. They are also to be applied in the reference to pudgal. All the spiritual practice, charnkarmanuyog, is depending upon understanding of the nature of pudgal. All our sense organs they are attracted towards these qualities of pudgal sparsh rash varan gandh. They are metaphysical properties, but in our life, in our practice we find that attraction of soul towards pudgal is due these four qualities. And due to that there is the bondage of karam on account of either attachment or aversion. This is the part of the charankarnaunyog to understand as pudgal.
In Dharmakthaanuyog there are so many religious books to understand the nature of pudgal. There are so many illustrations and examples given that how the pudgal becomes the cause of the bondage and how it can be freed from soul. 
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