what are the main substances in the universe?

point of view, it is not proper to speak of space and the rest as the supporter and the supported. But this is not improper. The idea of the supporter and the supported applies even to things which come into existence at the same time. For instance, we speak of colour etc. in the pitcher and hands etc. in the body. Now what is the universe ? That is called the universe, wherein the substances such as the media of motion and rest are seen to exist. Space is divided into two parts, the universe-space and the non-universe-space. The universe has been described. Space in the universe is the universe-space. And beyond it is the infinite non-universe-space. The distinction between the universe and the non-universe is based on the presence of the media of motion and rest. If the medium of motion does not exist in the universe-space, there can be no certain cause of movement. And there can be no distinction of universe and non-universe. If the medium of rest does not exist, there can be no cause assisting rest. Things will not be stationary, or there will be no distinction of universe and non-universe. Therefore, owing to the existence of both the media of motion and rest, the distinction of universe and non-universe is established. The extent of their pervasiveness is mentioned next. PASTATT: Eficat 1 The basin is prior to the plums. But from the Jaina point of view all substances are uncreated, self-existing and beginningless. Hence the question of space being prior to the other substances does not arise. Such a view is untenable from the Jaina standpoint. Page #171 -------------------------------------------------------------------------- ________________ PERVASION OF SPACE BY FORMS OF MATTER 139 Dharmādharmayoh krisne (13) 13. The media of motion and rest pervade the entire universe-space. The word 'entire' indicates all-pervasiveness. The media of motion and rest are not situated in the universe like a pitcher in a house. These two pervade the entire universe (without leaving any inter-space) in the manner of oil in the sesamum seeds. And these two interpenetrate without any obstruction, as these are possessed of the capacity of immersion'. The material objects having form are different from the non-material substances such as the medium of motion. These extend from one unit of space to numerable, innumerable and infinite units of space. What is the nature of accommodation of material objects ? एकप्रदेशादिषु भाज्यः पुद्गलानाम Ekapradeśādişu bhajyaḥ pudgalānām (14) 14. The forms of matter occupy (inhabit) from one unit of space onwards. The compound of one and unit of space is one unit of space. That, which has one unit of space as the beginning, is beginning with one unit of space. The accommodation of forms of matter in the space-points of ākāśa is in diverse ways. From the nature of the compound one unit of space is also taken. For instance, one elementary particle (paramāņu) occupies ona unit of space. Two particles either combined or separate occupy one or two units of space. Three particles either combined or separate occupy one, two or three units of space according to the nature of the molecular combination. Similarly, molecules of numerable, innumerable and infinite atoms are accommodated in one, countable and countless units of space. Now, it stands to reason that the non-material substances such as the media of motion and rest can both be accommodated in the same place at the same time without obstruction. But how is it possible in the case of material objects? It is possible even in the case of material 1 This is possible because the media of motion and rest as well as space are non-material, Page #172 -------------------------------------------------------------------------- ________________ 140 PERVASION OF SPACE BY THE LIVING objects, as these are capable of immersion or condensation and of taking subtle forms. For instance, the lights from several lamps in a room intermingle. It should be understood in this manner from the authority of the scriptures also. It has been said as follows. “The universe is densely (without inter-space) filled with several varieties of infinite times infinite forms of matter of subtle and gross nature in all the directions (i. e. horizontally and vertically)." What is the nature of penetration of souls in space ? असंख्येयभागादिषु जीवानाम् ॥ १५ ॥ Asamkhyeyobhāgādişu jīvānām (15) 15. The Souls inhabit from one of innumerable parts of the universe-space. 'In the universe-space' (lokākāśe) is taken over from sutra 12. The universe-space is divided into innumerable parts. Each part may be taken for a unit of space. The souls occupy from a single unit of space? onwards. For instance, one soul inhabits one unit of space. Similarly, one soul can permeate two, three, four, five units of space up to the extent of the entire universe. But all the souls taken together permeate the entire universe. Now a contention arises. If one soul occupies one unit of space, how can

in it; where is the chance of its attaining a modification necessary for experiencing the effect of its actions ? If it is not so, to whom are the rules and prohibitions applicable ? Not to the daily life. Therefore, in the recognition of these doctrines, the rules and prohibitions; and the observances and practices cannot be concerned or connected. The Jain Dharma says: "The souls are countless and that Page #63 -------------------------------------------------------------------------- ________________ 18 A Hand Book of Jainology the soul is permanent as Dravya and changeful in its modified form." Therefore, here the rules, prohibitions and practices are in conformity with the tatvas or doctrines. On account of the infinite number of the souls, there is the possibility of one causing violence to another. On account of its attributes of perishability and imperishability, the soul is perishable in its modified forms and permanent in its original form as Dravya, since the states (avasthas) change, there is every possibility of another form (modified form) appearing in order to experience fruits, Since the Jain Dharma is purified by these three tests; the touchstone method or the Kash; the method of analysis or Chedh and the method of Tap, or purification through fires, it is equal to pure gold of one hundred carat. From this we can understand what exactly is the form of Dharma. Questions : (1) How do you search for pure Dharma in the market of the World ? (2) Describe the three tests of Dharma. (3) Why are doctrines important from the point of view of practice ? Page #64 -------------------------------------------------------------------------- ________________ 5 IS JAIN DHARMA A UNIVERSAL RELIGION? Can the Jain Dharma be called a universal religion? Yes! It can be called so, because in the Jain Dharma the actual form of the universe has been described. It contains such rules and prohibitions that the whole universe can comprehend them. There is no single founder or a single exponent or prophet for Jainism; but Jainism has accepted and honoured him who possessed such virtues as Vitragata (the conquest of the inner enemies), Omniscience, truthfulness and has accepted such a person for its founder or exponent. The Jain Dharma contains a detailed description of all the spiritual activities and austerities that are to be carried out by all Jivas in this universe from the lowest to the highest. - The Jain Dharma throws light on all tatvas that are existent and that have been formulated in the world. The Jain Dharma comprises such magnificent tatvas as the Principles of Ahimsa or non-violence; the Anekantvad etc. and those doctrines can help the people of the world to face and solve all their vexatious and agonizing problems. Therefore, the Jain Dharma can be surely called a Universal religion or a universally beneficial religion. Once Shri Devadas Gandhi the son of Mahatma Gandhi happened to ask the famous British dramatist and thinker. "If the existence of the other world is a reality; if the soul can transmigrate and be reborn, what kind of existence do you prefer in the next Janma ?" Bernard Shaw replied, "I wish to be born as a Jain." Devadas again said "There are crores of Hindus who believe in the next Janma and the other world. Leaving them aside, why do you want to be born as a Jain ?" Page #65 -------------------------------------------------------------------------- ________________ 20 A Hand Book of Jainology Bernard Shaw said, “According to the Jain Dharma there is no single supreme being who is Ishwara or the Paramatma. Everyone can attain spiritual elevation and become a Paramatma. Then why should I not try to become a Paramatma?" The Jain Dharma prescribes the gradual means by which we can attain that spiritual elevation. The steps prescribed for the attainment of spiritual perfection are essentially scientific. In this respect they are unique. Dharma comprises two main aspects. One relates to observances and practices and the other relates to theories and doctrines that ought be known and assimilated. In other words, we can say that Dharma must explain to us “What is this Universe ? How is the universe being managed, controlled and organized ? What principles are bound with the Jiva ? What are those principles and practices that lead us towards Moksha and that can enable us to pursue the path of Moksha and to attain it. Questions : (1) Explain the expression Vishwadharma or a universal religion. (2) How can the great problems of the present day world be solved ? (3) Why did Bernard Shaw like to be born as a Jain ? Page #66 -------------------------------------------------------------------------- ________________ 6 WHAT IS THIS UNIVERSE ? What is this Universe ? The universe comprises conscious and inert substances. Pudgals or matter; Dharmastikai or the medium of motion; Adharmastikai or the medium of rest; Akash; or space and Kal or time are the various inert substances. These five Dravyas

punarapi kiMviziSTaH / amutto-yata eva varNAdirahitastata evAmUrta: tatazcaiva sUkSmotIndriyajJAnagrAhyaH / punazca kiMrUpa: / vaTTaNalakkho ca kAlotti-sarvadravyANAM nizcayena svayameva pariNAma gacchatAM zItakAle svayamevAdhyayanakriyA kurvANasya puruSasyAgnisahakArivat svayameva bhramaNakriyAM kurvANasya kumbhakAracakrasyAdhastanazilAsahakArivadvahiraGganimittatvAdvartanAlakSaNazca kAlANurUpo nizcayakAlo bhavati / kiMca lokAkAzAdvahirbhAge kAladravya nAsti kathamAkAzasya pariNatiriti prazne pratyuttaramAha-yathaikapradeze spRSTe sati laMbAyamAnamahAvaratrAyo mahAveNudaNDe vA Page #88 (AI-GENERATED, RESEARCH USE ONLY): --------------------------- ## Six Substances - Description of the Five Astikayas Just as a potter's wheel moves everywhere, and just as when a touch is applied to one part of the body, the sense of taste experiences pleasure throughout the entire body, and just as when a snake bites one part of the body, pain is felt throughout the entire body, similarly, even though it is present in the midst of the world, the time substance pervades the entire universe. Why? Because it is an indivisible substance. The time substance is the contributory cause of the transformation of other substances. What is the contributory cause of the transformation of time? Just as space is the support of space, and just as the light of knowledge, the sun, and the moon illuminate themselves and others, similarly, time itself is the contributory cause of the transformation of the time substance. Some may argue that just as the time substance is itself the contributory cause of its own transformation, so too all other substances will be the contributory cause of their own transformation, and what is the purpose of the time substance? To address this, we say that the property of being the contributory cause of the transformation of all substances is unique to time. How is this so? Just as space provides space for all, and just as the dharma substance is the cause of motion for all, similarly, dharma is the cause of the state of being for all. How is this so? The qualities of one substance cannot be transferred to another substance, as this would lead to the defect of mixing and interference. Furthermore, if all substances are the contributory cause of their own transformation, just as they are the material cause of their own transformation, then what is the purpose of the dharma, adharma, and space substances in the transformation of motion, state of being, and understanding? Motion, state of being, and understanding will occur on their own. If this is the case, then what is the fault in the two substances called the jiva and the pudgala? This would contradict the scriptures. Here, the pure jivas, whose nature is pure perception-knowledge, have been exhausted in the cycle of existence for an infinite period of time due to the absence of the astikaya of the pure jiva. Therefore, having attained the state of freedom from attachment and the state of equanimity, and having abandoned all attachment, thoughts, and the waves of mental fluctuations, the jiva should constantly meditate on this. This is the meaning. This is the explanation of the time of certainty, which is the main theme of these two verses. **Hindi Meaning:** The five colors and five tastes are absent. The two smells and eight touches are absent. It is subtle due to its formlessness and is not perceptible to the senses. It is characterized by its nature of being a flow. This is the time substance. **Specific Meaning:** This formless time substance is the cause of the transformation of all substances. Just as fire is the contributory cause for a man reading in the winter, or just as the stone below is the contributory cause for a potter's wheel spinning, similarly, the time substance, which is characterized by its nature of being a flow, is the external cause of the transformation of all substances that are transforming on their own. This is the time of certainty. ====================== | Romanization (original text) | ====================== SaDdravya - paMcAstikAyavarNana kuMbhakAranakre vA sarvatra calanaM bhavati yathaiva ca manojasparzanendriyaviSayaikadeze sparze kRte sati rasanendriyaviSaye ca sarvAGgane sukhAnubhavo bhavati, yathaiva caikadeze sarpadaSTe vraNAdike vA sarvAGgina duHkhavedanA bhavati tathA lokamadhye sthitepi kAladravye sarvatrAlokAkAze pariNatirbhavati / kasmAt / akhaMDekadravyatvAt / kAladravyamanyadravyANAM pariNati sahakArikAraNaM bhavati / kAlasya kiM pariNati sahakArikAraNamiti / AkAzasyAkAzAdhAravat jJAnAdityaratnapradIpAnAM svaparaprakAzakazca kAladravyasya pariNateH kAla eva sahakArikAraNaM bhavati / atha mataM yathA kAladravyaM svapariNate: svayameva sahakArI tathAzeSadravyANyapi svapariNateH svayameva sahakArikAraNAni bhaviSyanti kAladravyeNa kiM prayojanamiti / parihAramAha- sarvadravyasAdhAraNapariNati sahakAritvaM kAlasyaiva guNaH / kathamiti cet ? AkAzasya sarvasAdhAraNAvakAzadAnamiva dharmadravyasya