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PRABUDDH JEEVAN
JANUARY 2016
CONTENTS OF UNIVERSE (6 DRAVYAS) ENLIGHTEN YOURSELF BY SELF STUDY OF JAINOLOGY
LESSON - TEN
O DR. KAMINI GOGRI In the following article we will study about the tenth colour. Pudgala (matter) alone is murta. All the dravyas, topic: Contents of Universe (6 Dravyas)
except Jiva, are acetana (devoid of consciousness). The term dravya or padartha (substance)in Jainism In another classification, the dravyas or Tattvas are denotes any existence which possess the significant divided into seven categories, viz. Jiva (soul), ajiva factor of persistence despite its numerous qualities and (nonsoul), asrava (inflow of karmic matter into the sould), modifications. The Jaina theory of reality does not leave bandha (bondage of soul by karmic matter), sanbara room for both an absolute permenides and an eternal stoppage of the inflow of karmic matter), nirjara (shedding flux of Heraclitus. It accepts only the dynamic reality of karmic matter), and moksa (liberation of sould from which has the three fundamental characteristics, viz. karmic matter). The seven tattvasare so arranged here Utpada (origin), vyava (destruction), and dhrauvya as to provide an epitome of the Jaina doctrine of salvation. (Permanence).
The plight of the Jiva in somsara and mirjara are two states Dravya is also the substratum of gunas (qualities) and in the process of liberation wherein the inflow of karmic paryayas (modes). There is neither quality without matter is first stopped and all karmic matter is subsequently substance nor substance without quality. Dravya is one shed. The jiva thus becomes completely free of karmic as a class, and is the inherent essence of all things matter and attains moksa. These seven tattvas are eternal manifesting diverse forms. In its reality it can neither be and "sat". created nor destroyed; it has only permanent (i) Jiva (soul) substantiality. But through its modes it secures the triple Jainism considers soul as the central figure. Its nature in character. Dravya is of six kinds, namely, Jiva perfect knowledge (Bhedajnana or Atmajnana) is (soul), pudgala (matter), dharma (principle of motion), essential to destroy karmas and attain salvation. The adharma (principle of rest), Akasa (space) and Kala (time) nature of soul in Jainism is to be understood from the The first five types of dravyas are called astikayas (those standpoint of non-absolutism (anekantavada). From the which exist and have different pradesas or areas like a real standpoint niscayanaya), soul is absolutely pure body) and the last is named anastikaya.
possessing the nature of knowledge and vision. It is According to another classification it is of three regarded to be without smell, without sound, not an kinds, viz. sakriya (active), niskriya (inactive), and object of anuman (inference), without any definite bodily sakriya aniskriya (active-inactive). The sakriya shape, imperceptible and intangible and is dravyas, which have the capacity of moving from place characterised by consciousness. Acarya Nemicandra to place, are pudgala and jiva. The niskriya dravya is points out that the soul is characterised by upayoga against the narture of sakriya dravya. It has neither (consciousness), is formless (amutti), is an agent direct nor indirect functional power. Space comes under (katta), has the same extent as its own body this classification. Kala is also included in the category (sadehaparimana), is the enjoyer of the fruits of karma of Niskriya dravyas, though it accounts for changes in (bhotta), exists in world (samsarattho), is siddha other things. Sakriya niskrla dravyas are those realities (siddho) and has the characteristic upward motion which move about without themselves undergoing (vissasoddhagai): changes or motion. These have merely avagahana Thus we have seen that the nature of soul in Jainism (place). The dharma and adharma dravya come under is dual in character. According to the realistic this classification. Jiva, dharma, and adharma have standpoint, it remains the same under all states, while innumerable areas or pradesas, akasa has infinite according to the practical standpoint, it is transformed pradesas, and pudgala is of numerable pradesas. Kala into modes and thus becomes different in number. has one pradesa. These six dravyas maintain their place, form, etc. identical nature without losing their respective qualities, (ii) Pudgala (matter) though they are nutually interpenetrating and Things perceived or enjoyed by the senses, bodies. accommodate one another and mix up to occupy the mind, karma, and the other material objects are called same space. Akasa, Kala, Jiva, dharma and adharma Pudgala (matter). They can be touched tasted, smelt, are formless or amurta drvyas. They do not possess and have colour. Sabda (sound produced by various the sense qualities of contact, taste, smell, sound and means). Bandha (union caused by man or otherwise),
