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Subject: [agathiyar] The Universe according to Jainism
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Amrit Gangar writes about the Jain's view of the structure of the Universe

http://www.timesofindia.com/150999/15edit6.htm

THE SPEAKING TREE
In the Beginning There was Matter

By AMRIT GANGAR

THE way Jaina philosophy analyses the structure of our universe is quite
fascinating. The basic fact remains that Jainism does not subscribe to the
theory that God is the creator, survivor or destroyer of the universe.

The universe, according to Jainism, is existing from the beginning-less time
and it will always exist according to the laws of the cosmos. Both past and
future are infinite. The universe consists of two classes of objects viz.
living beings or jiva -- cogitative substance dravya or soul having
consciousness or chetana, and non-living beings or ajiva i.e.,
non-cogitative substance or the non-soul. They possess no chetana or
consciousness. Non-living beings are further classified in five categories:
(1) Matter -- Pudgala, (2) Space -- Akash, (3)Medium of Motion --
Dharmastikaya, (4)Medium of Rest --Adharmastikaya, and (5) Time -- Kaal or
Samaya).

In other words, the five non-living entities coupled with the living beings
form six different aspects of universal `reality' in Jainism. These entities
or substances are subject to countless changes but they don't vanish, they
always exist in one form of the other. Their inherent qualities or gunas
remain unchanged. A substance contains in itself the differences in time and
space. It includes modifications, which indicates the permanent nature of
the thing called dravyarthika-naya. In other words, the quality of a
substance is its power of producing effects of changes in other things,
through time and space. Modality or modification again is the successive
variation in the atomic arrangement and configuration which a thing
undergoes in the course of time and space. Jainism analyses the phenomena of
jiva and karma in minute details. Briefly, how does Jainism look at the
matter or pudgala?

Pudgala or pudgalastikaya signifies what develops fully, only to be
dissolved again. It is a kind of dead, dull and ponderable matter, which is
qualified with touch, taste, smell and colour. It is found to exist
generally in two modes of being: (a) anu -- atom, and (b) skandha --
compound. When the dead and dull matter exists in the last indissoluble
stage and admits no further analysis, it is called anu or atom. Skandha, on
the other hand, is the natural conglomeration of pudgala atoms under the
laws of chemistry and physics. Any object which has a mass matter is called
skandha.

Pudgala is of six kinds depending upon the refinement of its constituents.
In order, they are: earth (gross-gross), water (gross), shade (gross-fine),
objects of the four senses (fine-gross), karmic-matter (fine) and atom
(fine-fine). Pudgala is further classified in the following manner based on
the other modes of being: (a) sthula-sthula or the grossest of the gross,
e.g. solids like stone which can be cut into equal pars; (b) Sthula or the
gross-simple, ie. liquids such as milk which could be restored to their
original mass-form even after the measurable divisions; (c) Sthula-sukshama
or the compound of the gross, e.g. gases visible against the sun or the moon
light, which cannot be caught; (d) Sukshamasthula or the compound of the
fine and the gross is what is not visible to the eye but is perceptible by
the autitory or olfactory nerves e.g. smell or sound. Sukshmasukshama is
fine-fine, the ultimate atoms which admit no further division. These finest
of the fine are non-compounds. They have passions but no magnitude.

Karma philosophy forms the foundation of Jainism. Karma is also recognised
as matter. What is a karma? It is an action taken or a deed done. It implies
a change of relations or relative positions which is nothing else but motion
itself in some form or the other. The cause of motion or action being the
substance itself which by exertion of power produces action or karma. It's
only the substance or the organism which has to bear the consequences of its
own karma in any stage of its existence -- past, present or future.

Every living being is covered by the karmic matter which keeps the soul away
from realisation of is true nature or liberation. The argument is that since
soul is infected with four-fold passions, viz. wrong vision --
mithya-darsana, vowlessness -- avirati, carelessness -- pramada),
passions -- kasaya and vibrations -- yoga, it attracts matter. These karmic
particles attached to the soul are called karmas. The karmic matter is very
fine. It cannot be perceived by the senses. It is that kind of matter which
is capable of becoming gross-matter. At its ideally best, for every Jaina,
the quest would be to reduce the amount of karmic matter to zero i.e.
purging the soul of all impurities.