| Revision as of 06:25, 31 October 2012 editGregbard (talk | contribs)Extended confirmed users, Pending changes reviewers90,738 edits removed Category:Cosmology; added Category:Religious cosmology using HotCat← Previous edit | Revision as of 14:59, 6 December 2012 edit undoRahuljain2307 (talk | contribs)1,895 edits Merged content to Jain Cosmology#Dravya.Next edit → | ||
| Line 1: | Line 1: | ||
| #REDIRECT ] {{R from merge}} {{R to section}} | |||
| {{Jain philosophy}} | |||
| According to ], the universe is made up of six '''dravya''' (substances): sentient beings or souls ('']''), non-sentient substance or matter ('']''), principle of motion ('']''), the principle of rest ('']''), space ('']'') and time ('']'').<ref>Acarya Nemicandra; Nalini Balbir (2010) p. 1 of Introduction</ref><ref name=grimes>Grimes, John (1996). Pp.118–119</ref> The latter five are united as the ''ajiva'' (the non-living). As per the ] etymology, ''dravya'' means substances or entity, but it may also mean real or fundamental categories.<ref name="grimes"/> | |||
| ==Jiva (living entity)== | |||
| According to ], this universe consists of infinite ''jivas'' or souls that are uncreated and always existing. There are two main categories of souls: unliberated mundane embodied souls that are still subject to transmigration and rebirths in this '' ] '' due to ] and the ] that are free from birth and death. All souls are intrinsically pure but are found in bondage with karma since beginningless time. A soul has to make efforts to eradicate the karmas attain its true and pure form. | |||
| 10th-century ] ] describes the soul in '']'':<ref>Acarya Nemicandra; Nalini Balbir (2010) p. 4</ref>{{quote|The sentient substance (soul) is characterized by the function of understanding, is incorporeal, performs ] (doer), is co-extensive with its own body. It is the enjoyer (of its actions), located in the world of rebirth (]) (or) emancipated '' (]) '' (and) has the intrinsic movement upwards.| Dravyasamgraha—2}} | |||
| Acaranga Sutra describes a pure soul as:<ref>Jacobi, Hermann (1884) verse 197</ref> | |||
| {{Quote|The liberated soul is not long nor small nor round nor triangular nor quadrangular nor circular; it is not black nor blue nor red nor green nor white; neither of good nor bad smell; not bitter nor pungent nor astringent nor sweet; neither rough nor soft; neither heavy nor light; neither cold nor hot; neither harsh nor smooth; it is without body, without resurrection, without contact (of matter), it is not feminine nor masculine nor neuter. The siddha perceives and knows all, yet is beyond comparison. Its essence is without form; there is no condition of the unconditioned. It is not sound, not colour, not smell, not taste, not touch or anything of that kind.| ] —1.197}} | |||
| The qualities of the soul are ''cetana'' (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.<ref>Nayanar, Prof. A. Chakravarti (2005). verses 16–21</ref> | |||
| ==Ajiva (five non-living entities)== | |||
| {{Main|Ajiva}} | |||
| ;Pudgala (matter): {{IAST|Matter is classified as solid, liquid, gaseous, energy, fine Karmic materials and extra-fine matter i.e. ultimate particles. ''Paramāṇu'' or ultimate particle (atoms or sub-atomic particles) is the basic building block of all matter. One of the qualities of the ''paramāṇu'' and ''pudgala'' is that of permanence and indestructibility. It combines and changes its modes but its basic qualities remain the same.<ref>Grimes, John (1996). P.249</ref> It cannot be created nor destroyed and the total amount of matter in the universe remains the same.}} | |||
| ;Dharma-dravya (principle of motion): Dharma and Adharma are peculiar to the Jain system of thought, depicting the principles of Motion and Rest. They are said to pervade the entire universe. Dharma and Adharma are by themselves not motion or rest but mediate motion and rest in other bodies. Without Dharma 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.<ref>Acarya Nemicandra; Nalini Balbir (2010) p.10</ref> | |||
| ;Adharma-dravya (principle of rest): Without adharma, rest and stability is not possible in the universe. The principle of rest helps matter and the sentient that are liable to stay to stay without moving, like the shade helps travellers. It does not stabilize those that move.<ref>Acarya Nemicandra; Nalini Balbir (2010) p.11</ref> | |||
| ;Ākāśa (space): 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.<ref>Acarya Nemicandra; Nalini Balbir (2010) p.11–12</ref> | |||
| ;Kāla (time): Kāla is a real entity according to Jainism and all activities, changes or modifications can be achieved only through the progress of time. | |||
| ==Astikaya== | |||
| 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.<ref>Acarya Nemicandra; Nalini Balbir (2010) p.12–13</ref> 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''.<ref>J. C. Sikdar (2001) p. 1107</ref> | |||
| ==Attributes of Dravya== | |||
| These substances have some common attributes or gunas such as:<ref name=nemi>Acarya Nemicandra; J. L. Jaini (1927) p. 4 (of introduction)</ref> | |||
| *''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:<ref name="nemi"/> | |||
| *''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. | |||
| ==Bibliography== | |||
| *{{cite book | last =Acarya Nemicandra | coauthors =Nalini Balbir | title =Dravyasamgrha: Exposition of the Six Substances | publisher =Hindi Granth Karyalay | year =2010 | location =Mumbai | language =Prakrit and English | series =Pandit Nathuram Premi Research Series (vol-19) | isbn =978-81-88769-30-8 }} | |||
| *{{cite book | last =Grimes | first =John | title =A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English | publisher =SUNY Press | year =1996 | location =New York | isbn =0-7914-3068-5 }} | |||
| *{{cite book | last =Jacobi | first =Hermann | authorlink =Hermann Jacobi | editor =(ed.) ] | title =The Ācāranga Sūtra | publisher =The Clarendon Press | year =1884 | location =Oxford | language =English: translated from ] | url =http://www.sacred-texts.com/jai/sbe22/sbe2200.htm | series =] | isbn =0-7007-1538-X }} ''Note: ISBN refers to the UK:Routledge (2001) reprint. URL is the scan version of the original 1884 reprint.'' | |||
| *{{cite book | last =Nayanar | first =Prof. A. Chakravarti | title =Pañcāstikāyasāra of Ācārya Kundakunda | publisher =Today & Tomorrows Printer and Publisher | year =2005 | location =New Delhi | isbn =81-7019-436-9 }} | |||
| *{{cite book | last =Sikdar | first =J. C. | editor =(ed.) Nagendra Kr. Singh | title =Encyclopedia of Jainism | publisher =Anmol Publications | year =2001 | location =New Delhi | isbn =81-261-0691-3 | chapter =Concept of matter }} | |||
| ==See also== | |||
| *] | |||
| *] | |||
| ==References== | |||
| {{Reflist}} | |||
| ] | |||
| ] | |||
| ] | |||
Revision as of 14:59, 6 December 2012
Redirect to:
- From a merge: This is a redirect from a page that was merged into another page. This redirect was kept in order to preserve the edit history of this page after its content was merged into the content of the target page. Please do not remove the tag that generates this text (unless the need to recreate content on this page has been demonstrated) or delete this page.
- For redirects with substantive page histories that did not result from page merges use {{R with history}} instead.
- To a section: This is a redirect from a topic that does not have its own page to a section of a page on the subject. For redirects to embedded anchors on a page, use {{R to anchor}} instead.