The Universe - Six Substances

1. Since the dawn of civilization men, in different time and different climes, have tried to solve the universe. They have tried to find out what the universe was, what was its origin and destiny, its size and shape, who created it, why, how and when? The result of these deliberation have given rise to number of theories which have taken the form of different philosophical school. The answers given by different school of thought are at considerable variance form each other, sometimes even contradictory, and mystery has only deepened rather then getting resolved.

2. Similarly all the scientific research and development have been unable to unravel this mystery, that is the universe, and the questions about why and when and how of it remain unanswered. The advances in nuclear research and the entry into the space age by the man has left him more mystified-even ignorant-about the universe. Actually, today the scientists feel that the more they know, they realize that, they know less and less about the great cosmic phenomenon. The scientists find themselves rapidly discarding their old theories which were accepted as gospel truths. Perforce one has to return to the realm of religion and philosophy- which thought giving varying interpretation of the problems surrounding the cosmos are at least consistent and logical in their own way.

3. Among this multitude of philosophies Jain philosophy provides answers to these questions which appear simple yet logical and convincing. According to Jain metaphysics the universe is an uncreated entity which has always been in existence and shall always be there. There was neither any beginning of the universe nor in there going to be any end. In other words neither the universe was created at any time nor will it be destroyed, there being no origin in the past nor any end in the future, Since the universe was never created, the questions of creation or a creator do not arise.

4. This resolves the numerous questions that arise when the concept of a supreme creator of the universe is advocated e.g. who created the creator ? Again science there is no process or creation there is no need to delve into the justification for the creation of universe or the moment of its coming into existence. The universe is according to jain thought, a self evident and self existent phenomena not needing any vindication. The concept is at once so simple yet so sublime that initially it comes as a shock and there is resistance against easy acceptance. However, more one thinks and contemplates on these lines the concept is not only satisfying to the intellect but also the heart and the soul.

5. The universe possesses according to the jain thought, the quality of timelessness. It goes back in the past to eternity and in future also it has got infinite time before it .From another point of view it can be said that the universe has before it almost as much amount of time (in future) as it has already passed through (in past).

6. An elucidation of the word infinite can bear mention. The quantum denoted by infinite is such that even if infinite quantity were taken out of it what will remain behind will at infinite. No wonder this world is also used to connote God or the absolute being.

7. We have seen that the universe according to jain belief is infinite entity so far as the time demension is concerned. However so far as the space dimension is concerned the universe thought colossal in size is not infinite. It is a finite mass of different (six) constituents, which have been having their interplay, but restricted, to the finite area of the universe, since time immemorial. However this huge colossue (the universe) is enclosed or contained in space which is infinite. There is symbiotic relationship between infinite space and the finite universe, the former completely completely surrounding and also pervading though the universe as we shall see presently. In passing, it may be mentioned that even the infinite space which is called non-universe, containing, can be comprehended by the perfect being thought their perfect knowledge like a fruit an one's palm.

8. In Jain thought the space of the universe has been described as that of the figure 8 or a man standing akimbo which is tapering at the bottom, middle and top with bulges in between. The dimension from the top to bottom has been described as 14 Rajjus. Now this Rajju has got incalculable yet finite dimension as mentioned in the subsequent para.

9. If measurement equal to 1,00,000 yojans (one yojan is equal to 2500 miles) is doubled in geometrical progression (i.e.200,000, 400,000, 800,000 and so on) innumerable times it will be one Rajju (The innumerable time have been illustrated to be equal to the number of minutest pieces of hair which fill up billions (million million) pits ( each 8 miles wide long and 8 miles deep).The universe is stated to be measuring such fourteen Rajjus from tip to toe as mentioned earlier. At the middle point universe is one Rajjus from tip to toe as mentioned earlier. At middle point the universe is one Rajju wide but the width of the bulges varies from five to eight Rajju. At the top the width again tapers off to one Rajju.

10. The main differentiating feature between the uneverse and non-universe is that while the latter is onley space the former has got five more elements sharing in the eternity-in addition to space-which are (i) the living or animates (souls) (ii) matter (iii) time (iiii) medium of motion and (iiiii) medium of rest. Wherever these six elements exists that is the limit upto which the universe extends and beyond, where only space exists, it is non universe. Any effort to envision the universe and mind. However, its contemplation is also mind elevating and has been recommended as one which leads to sublimation of the soul. Complete comprehension of the non-universe is possible only for perfect beings blessed with perfect faith and perfect knowledge. It is by the kindness of such perfect being that lesser mortals are enabled a glimpse of the great vision.

11.Coming to the six substances-the six Dravya-which constitute the universe we shall deal with them one by one as under :
(i) The animate beings (jeeva)-The most important, rather, central element or substance of the universe is the animate living substance also called the soul or jeeva. There are infinite number souls each of which has a separate and self sufficient entity. They have been coexistent with the universe and thus they are also beginningless and endless. At the same time number of souls in the universe like all other substances can neither be increased nor can it be decreased. The soul neither dies nor take birth, as it apparent when a body dies or take birth. Soul only changes the body it occupies like the light of a candle.

While a soul defies complete it has been mentioned as a formless entity the central quality of which is consciousness (Gyan). The attribute distinguishes the soul or the animate being from the other five constituents of the universe which have no consciousness. The other attributes of the soul or animate being are its potentiality of possessing complete happiness, complete knowledge and infinite power. Actually in pure state the soul is prefect consciousness, perfect happiness and omnipotent. Due to association of the soul with matter, which association is again beginningless but which is not endless, purity of the soul and its real powers have become over-shadowed and diminished. Efforts of the soul to relise its true glory is the destiny of man which Jainism describes as the ultimate aim. The soul which have realised their true nature i.e. infinite knowledge, happiness, bless etc. are the liberated souls. In the second category are mundane souls which are circulation in the universe and which may be trying to achieve perfection or liberation.

Mundane soul are of different classes according to the level of consciousness outwardly manifested by their senses. Thus at the bottom of the scale are immovable bodies which have only one sense i.e. sense of touch. These are souls inhabiting mineral bodies, water, fire air and vegetables kingdom have now been accepted by the scientific experiments thought these were denied earlier. Jainism has all along been advocating existence of life in trees, plants and other vegetables and even in earth, water, fire and air. These have sense of touch only.

The second category of the souls are those which have two sense i.e. sense of touch and sense of taste. They are found in elementary form of life, which show movement, like bacteria, shells etc.

The third category consists of souls inhabiting bodies having there sense i.e. sense of touch, sense of taste and sense of smell e.g. lice.

The fourth category encompasses souls living in bodies having four sence i.e. sense of touch, taste, smell and sight e.g. flies bees etc.

Lastly, there are souls inhabiting bodies with five sense like human beings and animals which have all the sense i.e. sense of touch, taste, smell, sight and hearing. As mentioned earlier the body or animate being does not end with apparent death of the body it occupies, but changes the bodies like changing of clothes. Thus Jainism exposes the hollowness of death and firmly believes in transmigration of soul which has been continuing since hoary past and will continu till it achieve liberation or perfect hood by shedding all the bondage. The reason for this transmigration of soul is its association with matter which overpowers the inherent qualities of the soul (by assuming microscopic from like waves which are known as karmas). Again this association of the soul and the karma is beginning less so much so that under the influence of karma the soul has forgotten its real powers. Subject of this struggle between the soul and the karma matter will be dealt with separately but suffice it to so that this interaction is the cause of worldly existence which has been continuing without any beginning and which will so continue without any end.

(ii) Matter-(pudgal)-The second important element of the universe is matter or the pudgalstikaya. Non-living, inanimate and non-conscious matter has form and can be touched, tasted, seen and smelled. Actually this is the only element with form out of the six substances constituting the universe. The smallest particle of matter is described in jain philosophy to be so fine that we have to adopt its oriental name i.e. the parmanu compared to which an infinitesimal atom is what a mountain is to a mole hill. Modern scientists have already realised that atom itself consists of number of neutrons and protons which are also not indivisible. Parmanu, however, is the indivisible minutest particle of the matter and the number of parmanus when combined form a pudgal. While the qualities of soul are consciousness, knowledge, perfection, peace and bliss as also formlessness, the characteristics of matter are lifelessness (inanimateness) and form consisting of touch, shape, sound, taste, smell and colour. Thought the smallest particles, the pamanus, are very minute, they can combine with eachother thus forming different combinations of matter which very form (1) fine-fine (parmanu pudgal itself), (2)Fine (waves which can not be perceived by sense) (3)Fine gross (sound) (4)gross fine (visible thinks like sun shine) (5) Gross (liquids) and (6) Gross Gross (solids)

Everything that is visible in the universe is one from or another of parmanus in any one of the six combination mentioned. Though the parmanus may change from they are essentially permanent entities without any beginning or end. The number of pudgals in the universe is infinite but again the number can neither be added to nor reduced.

(iii) The association of matter with a soul is beginningless but once they are divorced it is a final separation. There can be no further association of matter with liberation soul. However, the parmanus or matter should not be considered as the villains of the piece. It is the soul itself which attracts the pudgal which bind it. It is again for the soul to free itself from the bondage of pudgals by it activity, the parmanus cannot associate with the soul suo moto.

(iii) Time (Kaal) - The next substance constituting the universe is time, there being no-universe. The distinctive mark of time is its passage and by this quality time causes modification in other substances viz., soul, matter etc. Time is nonmaterial and has no colour, smell, touch or taste. Time is eternal but consists of units. The smallest unit being a "Samaya" which is the time taken by one pudgal to travel from one unit of space to the next unit of space. The next bigger unit is nimisha which is equal to innumerable samayas-in practical terms it is the time taken in raising an eyelid. The Jain measures of time are as under :
1. Samaya : The smallest unit as explained above.
2. Nimisha : Innumerable samaya as explained above.
3. Kashtha : 15 Nimisha.
4. Kala : 20 Kashtha.
5. Ghati : 20 Kala and a little over.
6. Muhurta : 2 Ghatis.
7. Day & Night: 30 Muhurata.
8. Month : 30 Days and Night.
9. Year :12 Months.

The above measure are known as calculable measures. Since time is enternal Jainism has measures of time before which the concept of billion years is insignificant. One such measure is sagaropam which is described below :

A tank eight miles long, eight miles wide and eight miles deep is filled with minute pieces of hair. Each piece of hair is taken out after 100 year. The time required to completely empty the tank of the hair will be equal to one palyopam. Innumerable such palyopans will make a sagaropam of time are known as non-calculable.

It may be mentioned in passing that since the universe is beginningless, time equivalent to innumerable sagaropams has already passed and will continue adinfinitum.

However, there are time cycles manifesting themselves which divide the age of the universe indifferent patrts of time. Of this one time cycle consists of two-avasarpani and upsarpani which are further divide into six aras ar epochs each. Needless to add that millions of such aras and kalas have passed and will continue to do so.

(iiii) Space (Akash)- The next substance constituting the universe is space. The characteristic of space is to given room to or accommodate the other substances. The special feature of space is that is not restricted to the universe like other substance but extends beyond the universe to the non-universe. Actually in non-universe there is nothing but space.

(5) & (6) Midiums of motion and rest - Lastly we come the out-standing feature of Jainism which are the two substances called the medium of motion (Dharamastikaya) and medium of rest (Asharamastikaya). There is no other philosophy which has any think corresponding to these substances. The function of the matter to move about just as water helps the fish to move about. The substance of the medium of rest enable them to remain stationary at one place, just as the shade enable the traveler to take rest.

There substances are also non-material and they are extending throughout the universe as one mass. Actually it is the extent of these elements that determines does not permit the other substances to move, the universe ends where these substances end.

11. Before concluding we may summarize the characteristic of the different substances of the universe by standing that.
(I) Out of the six substances only one is living substance i.e. the animate soul and the five are non-living.
(II) Only one i.e. matter has from and is material and other five are non-material and have no form.
(III) There elements viz., medium of motion of rest and space are single entities while time, matter and soul are numerous.

12. All these substance are eternal, no interchangeable and they can neither be added to nor reduced. While they are independent of each other they are assisting and accommodating each other in action and reaction. Thus while there is struggle going on between the soul and the matter, time causes the modification, the space provides the arena, medium of motion helps them to move about and the medium of rest assists them to take rest. This is the evolution and destiny of the universe which cannot be changed and cannot be stoped.

13. However, it must have been observed that the central and the most important substance is the soul which is all powerful. Matter only obstructs the realisation of the full powers of the soul. Jain prophets have prescribed the path and methodology which if followed help the soul to shed the bondage of matter and thus realize its full power of omniscience, eternal bliss and glory.

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Source : First Steps To Jainism By Sancheti Asoo Lal

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