Dravya Vishesha Pragyapan Adhikar
( Knowledge of the
substances specifically) ( Gathas 127-144)
To begin with the Dravya
is divided into two types namely Jiva and Ajiva in Gatha 127th.
Jiva is of the nature of consciousness and Upayoga (attention) while Ajiva is
of the nature of non-consciousness in the form of pudgala etc.
While all belong to the
Dravya Samanya (general) category, the dravyas can be divided into Jiva and
Ajiva on the basis of their characteristics of having sentience and
insentience. The Ajiva is further divided into five types namely Akash, Kaal,
Dharma, Adharma and Pudgala dravyas.
Out of the Ajiva dravyas,
firstly the form of Akash is described in Gatha 128th. The
part of Akash which comprises of Jivas, pudgalas, dharmastikaya, Adharmastikaya
and Kaal is described as Loka. Remaining part is Alokakash.
The two parts of
Akash are differentiated by means of
their characteristics. The characteristics of Loka is region where all six
dravyas reside while that of Aloka is where only Akash is present.
Now dravyas are further
divided into two categories in Gatha 129th. Jiva and pudgala
are active dravyas while remaining four dravyas are inactive dravyas.
The inactive dravyas
manifest only in the form of bhava wherein they undergo generation-
destruction- permanence by means of their manifestations alone. The JIva and
pudgalas, in addition to manifesting in the form of bhavas, are active which is
characterised by vibration in their spatial elements. Due to this vibration the
pudgala particles tend to join together thus forming skandh( bulk form) or
separate into particles back. Jiva also has this characteristics of vibration
due to which jiva joins with karma-nokarma pudgala matter and later separates
from them. In this manner jiva and pudgala manifest in
generation-destruction-permanence form in active state.
In Gathas 127-129 the
dravyas were divided into categories of jiva-Ajiva, Loka-Aloka and active-inactive.
Now in Gathas 130-131 they are divided into categories of corporeal-non
corporeal. The characteristics by which dravyas can be identified into jiva and
Ajiva forms, are of the nature of corporeal-non corporeal qualities. Those
which can be senses by the senses are corporeal qualities which are pudgala
dravya form and are of several types. The non corporeal dravyas have non
corporeal qualities.
The characteristics by which dravyas can be identified
uniquely without taking recourse to other dravyas are known as qualities. These qualities also define the dravyas into jiva or ajiva forms. Further
pudgala dravya alone is corporeal which has corporeal qualities which can be
detected by senses while all remaining dravyas are non corporeal which have non
corporeal qualities which cannot be detected
by senses.
To a doubt that pudgala
paramanu is not detectable by senses, it is told that minute paramanu have also
been described as detectable by senses since they have the explicit capability
of being detectable by senses.
Next three Gathas
elucidate the qualities of all dravyas by which they are identified. Firstly in
132nd Gatha the qualities of corporeal pudgala dravya are
described. Colour, taste, smell and touch are qualities of all pudgalas from
minutest to the size of the earth. The different kinds of sound is the paryaya
of pudgala dravya.
Touch, taste, smell,
colour are the subjects of senses and can be detected by them. Although
depending upon the capability of senses, they may or may not be detectable,
even so from the minutest pudgala paramanu to earth form pudgala skandh, they
are corporeal and possess corporeal qualities.
It has been clarified
that sound is not a quality even though it is detected by ears senses since it
is of the nature of paryaya of several dravyas. The reason is that qualities and the qualified share the
same spatial elements. Hence the senses by which a quality is detected,
by the same senses the qualified also should be detected. Now sound is subject
of ears senses then akash also should be known by the ears but it is not seen
so. Therefore sound is not quality of akash etc. non corporeal dravyas.
Another reason is that
sound is transitory and not permanent while all qualities are permanent. On the
other hand being paryaya, it explains its transitory nature. Hence it
establishes that sound is not a quality of dravya. This negates the philosophy
of Naiyayiks who believe sound to be a quality of Akash.
The qualities of non corporeal dravyas are described in Gathas 133-134. The
quality of Akash is providing space, Dharma dravya is mobility, adharma dravya
is providing immobility. The quality of Kaal dravya is manifestation and Soul
dravya is Upayoga (consciousness).
Akash provides space for
all dravyas to reside within itself hence that is its special quality. For the
jiva and pudgala having manifestations in the form of movement, the mobility is
provided by dharma dravya being its special quality. Just as water is the
medium which enables fishes to swim, in the same way dharma dravya functions as
a medium in which jiva ajiva dravyas could be mobile. For the same jiva and pudgalas, the means for
remaining immobile is provided by Adharma dravya being its special quality.
Just as shadow of a tree provides rest for the traveller, in the same way the
Adharma dravya provides rest for the moving jiva ajiva dravyas. The manifestation of each dravya occurs at
every samaya on account of special quality of manifestation of kaal dravya. Just
as the axle is means for rotation of potter’s wheel, in the same way kaal
dravya is the means by which all dravyas undergo manifestation. The
consciousness is special quality of Jiva by which it can be distinguished from
other dravyas.
Now the special feature
of dravyas in the form of having Pradesh or not having Pradesh ( spatial
element) is described in Gatha 135th. Jiva, pudgalakaya
(embodied pudgala), dharma, adhrma, akash occupy innumerable Pradesh (spatial
element) while kaal does not occupy Pradesh.
In spite of contraction
or expansion in different Gatis, Jiva
does not forgo its nature of occupying innumerable spatial elements of
Lokakash. Though pudgala paramanu occupies single Pradesh hence it is called
Apradesh, even so it has capability of forming skandhs of numerable,
innumerable, infinite paramanus hence it is treated as occupying several
Pradesh. The Dharma and Adharma dravyas occupy entire lokakash hence they are
said to be occupying innumerable Pradesh. Akash by itself occupies infinite
spatial elements since it consists of Lokakash as well as Alokakash. Lastly
Kaal dravya comprises of singular Kaalanus which are spread all over Lokakash
at each of its spatial elements. These Kaalanus do not join together and form
skandh like pudgala hence Kaal dravya is said to be Apradesh (not occupying
spatial elements).
The above explains the reason why five dravyas are called
Astikaya (having several spatial elements) while Kaal dravya is not included in
them.
The location of dravyas
occupying Pradesh and Apradesh is described in Gatha 136th.
Firstly Akash comprises of both Loka and Aloka which are together, not
separated. Dharma and Adharma dravyas
occupy the entire Lokakash wherein the Jiva and Pudgalas have mobility and
immobility. In other words the Jiva and Pudgala do not go outside lokakash nor are
they confined to specific area of lokakash. Kaal is also existent in entire
lokakash ( by means of innumerable Kaalanus spread over the entire lokakash) functioning as nimitta for manifestations of jiva and pudgala over
entire lokakash.
The nature of having
Pradesh or Apradesh for dravyas is explained in Gatha 137th.
Just as spatial elements of Akash are measured with the scale of the form of
paramanu, in the same way the spatial elements of all dravyas are measured.
Paramanu by itself is Apradesh (occupying single Pradesh).
Now Akash occupies
infinite Pradesh measured by means of single Paramanu Pradesh. By the same way
of measurement, dharma, adharma and a single jiva occupies innumerable Pradesh.
The spatial elements of Dharma and Adharma are fixed innumerable occupying a
fixed volume. On the other hand Jiva keeps varying its size like a wet or dry
leather but the number of spatial elements remain fixed innumerable. It is clarified that Jiva is seen to change its size in young to
old or thin to fat thus the size keeps changing but the occupied number of
spatial elements of the Jiva remain the same innumerable.
Although pudgala paramanu
by its nature occupies single Pradesh
hence called Apradesh, still due to its property of dryness and wetness, it
joins with other pudgalas and forms skandh which may occupy numerable, innumerable or infinite Pradesh.
On the other hand Kaalanu
(each paramanu of Kaal dravya) occupies single Pradesh hence called Apradesh in
Gatha 138th. When a pudgala paramanu transits over single
Pradesh of Akaash at slow speed, this kaalanu manifests in the nimitta form.
Further it says that even in paryaya form the kaal dravya occupies single
Pradesh only since for transiting one Pradesh first Kaalanu is nimitta, for
transiting next Pradesh the next Kaalanu is nimitta and so on. In this manner
the entire Lokakash is occupied by Kaalanus which function as nimitta for
manifestation. These Kaalanus do not merge hence each is called Apradesh.
The dravya and paryaya
forms of Kaal substance are defined in Gatha 139th. When
pudgala paramanu transits over single Pradesh of Akash at slow speed, the time
consumed for the same is ‘samaya’ which is the paryaya of kaal dravya. The
substance which has enabled this manifestation at that Pradesh is Kaal dravya
which remains unchanged at that location while paryaya of kaal dravya is
generated and destroyed. This ‘samaya’ is indivisible just as Pradesh of Akash
is not divisible. This particular aspect is explained in detail as follows:
A pudgala paramanu can
traverse across the entire lokakash i.e. 14 Rajju length at high speed within
one samaya. Although the
paramanu has traversed across innumerable kaalanus, still the ‘samaya’ does not
have innumerable divisions. It remains the same. This represents some
special property of paramanu of travelling due to which the least time
it consumes for travelling remains one samaya only. This peculiar
aspect is compared with the special property of Paramanus of sharing space.
Infinite pudgala paramanus can coexist in single Pradesh of Akash without being
divided into infinite sections of Pradesh or the Paramanus. The smallest element of space
remains Pradesh and single Paramanu cannot occupy space less than it.
These define the unique properties of samaya and Pradesh of indivisibility.
After defining samaya,
the definition of Pradesh is provided in Gatha 140th. The
space occupied by one paramanu has been called as Pradesh of akash. This
Pradesh can provide space to accommodate the spatial elements of remaining five
dravyas. Further the same Pradesh can accommodate infinite pudgala paramanu in
skandh form in the same space. As such Akash is indivisible dravya but it
caters for concepts of divisions with the smallest indivisible segment being
called Pradesh. This Pradesh can
accommodate infinite paramanus and other dravyas. In this manner Akash dravya,
though is indivisible has infinite Pradesh segments and in spite of having
infinite segments it remains indivisible.
Two new terms are introduced
in Gatha 141st as the spatial dimension and time dimension.
Dravyas have one, two, many, innumerable and infinite Pradesh while Kaal dravya
have samayas. Acharya Amritchandra elaborates this in following way:
The collection of Pradesh is Spatial dimension while
collection of paryayas of samaya is time dimension. Akash dravya has infinite fixed Pradesh, Dharma and Adharma have fixed
innumerable Pradesh. Jivas have different sizes but innumerable Pradesh. All
these have the property of spatial dimension.
Although pudgala dravya
has single Pradesh from aspect of dravya, but from aspect of paryayas it
occupies numerable, innumerable, infinite Pradesh hence it too has spatial
dimension. However kaal dravya does not have spatial dimension since it
occupies and uses only single Pradesh.
On the other hand the
time dimension is present in all dravyas necessarily since the manifestations
of all of them transit across past, present and future categories. However the
collection of samayas alone is the time dimension of kaal dravya since its
manifestations are limited to time only. The manifestations of all other
dravyas across time is time dimension.
The time dimension of
kaal dravya is without continuity- this is negated in Gatha 142-143 and
shown that kaal dravya is also permanent substance. If kaal dravya undergoes
generation and destruction within one samaya then that kaal is also permanent
by nature. In this manner Kaal dravya undergoes manifestation in the form of
generation-destruction-permanence at every samaya. This establishes the kaalanu
as dravya.
Samaya is the smallest
duration of manifestation. In this period something must be undergoing
generation-destruction. This samaya is duration of manifestation caused by the
movement of paramanu over a single Pradesh of akash. Therefore movement of
paramanu is cause and manifestation in the form of samaya is result. Hence some
substance must undergo generation-destruction.
Someone may enquire that
there is no need for generation-destruction of any substance, the manifestation
itself can be accepted as generation-destruction? (It implies that the paryaya
itself can be having generation-destruction.)
If we accept it then
question arises that (1) these generation-destruction are together, or (2)
sequential ? (1) is not possible since generation and destruction cannot occur
in the same paryaya together just like light and darkness cannot be together. (2)
If they are called sequential then it called for division of paryaya of time,
which is not possible. Therefore there should be a dravya which could
support continuity of paryaya. Now it is
possible to have generation with respect to present paryaya and destruction
with respect to previous paryaya and continuity with respect to kaal dravya. In this manner the manifestation
of kaal dravya occurs at every samaya like all other dravyas.
Now in 144th
gatha it is told that kaal dravya is not Apradesh (without occupying space)
but one Pradesh only since its existence cannot be any other way. The substance
which does not occupy even one Pradesh should be known as zero since it does
not exist.
The logic for the above
is that the manifestation in the form of generation-destruction-permanence are
not possible without having a manifester in the form of physical kaalanu. It has to occupy Pradesh since
without Pradesh it cannot have continuity as well as differences i.e. it cannot
support generation-destruction-permanence.
Question has been asked
that Kaal dravya can be accepted as having innumerable spatial elements of
lokakash like dharma dravya etc.? The answer is that Paryaya samaya is equal to
time taken to transit over one spatial element, If Kaal dravya is innumerable
then paryaya samaya cannot be established.
‘ If kaal dravya be equal
to lokakash and still transit of one spatial element by paramanu over single
Pradesh be accepted as samaya ‘ – this has two flaws:
(1)
The manifestation of just one part
of dravya becomes manifestation of entire dravya which is incorrect.
(2) The spatial dimension becomes time dimension. For example movement of paramanu across the Pradesh one after another
would also become movement across time dimension which is incorrect. Hence Kaal dravya should be
accepted to be occupying single Pradesh only.
Thus dravya vishesh
pragyapan of gyeya tatva pragyapan is completed.
Continued…..
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