The
substance, the modes and the attributes
The attributes
42.
What are the specific attributes (Vishesh
guna) in a substance?
The following attributes are the specific
attributes in a substance:
·
Soul - Consciousness (Chetna),
righteousness (Samyaktva), conduct (Charitra),
or dynamic nature (Kriyavati
Shakti).
·
Matter - Touch, taste, smell, sight,
dynamic nature.
·
Medium of motion - to help other
substances to move.
·
Medium of rest - to help moving
substances to stop.
·
Space - to give accommodation.
·
Time – an essential instrument in a
change
43.
How many different types
of ‘space’ (Akash) are there?
Space is one whole unit of a substance.
44.
Where is the space?
The space is omnipresent. It is
everywhere.
45.
What is a cosmic space (Lokakash)?
The amount of space occupied by all souls,
matters, time, medium of motion, and medium of rest, is called cosmic space.
46.
What is a trans-cosmic
space (Alokakash)?
The amount of infinite space beyond the
cosmic space is known as trans-cosmic space.
47.
What are the dimensions
of cosmic space?
The magnitude of the cosmic space from
north to south is defined as seven rajus (a unit
of a measure) above the ground and 7 rajus below
the ground. The width from east to west is seven rajus
at the bottom below the ground. Then there is a gradual decline of width up
to one raju as the height increases to seven
rajus. Thereafter the width gradually increases
to five rajus as the height increases to ten and
one half rajus. Thereafter the width starts
decreasing gradually again and it becomes one raju
at the height of fourteen rajus from the base.
The total height of the cosmic space is fourteen rajus.
# According to Colebrook,
Raju is defined as follows. It is the distance,
which a celestial being flies in six months at the rate of 2,057,152
yojans in one Kshan
(One minute has 540,000 Kshans) One
yojan means 454,545 miles.
According to C.R. Jain, one
Raju equals 145 x 1021 miles.
# Jain Sidhdhant
Kosh by Jinendra Varni
part 3 page no. 401.
A Graphic Illustration of Cosmic Space
48.
The medium of motion and the
medium of rest – are they one indivisible, distinct whole unit? Or, are they
divisible into several units? How far are both of them spread?
The medium of
motion and medium of rest, may each be defined as
a distinct whole unit. They are each homogeneous wholes. They are present
in the whole of cosmic space as one unit each. The medium of motion, the
medium of rest, and cosmic space are co-existent and co-extensive.
49.
Define the smallest unit of space (Pradesh).
The area of the space occupied by a single
indivisible atom of a matter is called a smallest space unit (Pradesh).
50.
How many subunits of
time are there?
The cosmic space has innumerable (Ashankhyat)
space units. Each space unit occupies one subunit of ‘time’. Thus there
are innumerable subunits of time.
51.
How many numbers of
matters are there? Where are they located?
Matters are infinitely infinite (Ananta
anant). Matters as such are infinitely times
more frequent than the total number of the souls. They are located in the
cosmic space.
52.
How many living
substances are there? Where are they located?
Living substances are infinitely
infinite. They reside in the cosmic space.
53.
How large is a living
substance?
If one considers from a space units point
of view, the soul has innumerable (Ashankhyat)
space units. These soul space units have the capacity to occupy the whole
cosmic space. But if one considers from contraction/expansion point of
view, then the transmigratory soul is a size of
the individual body that it has acquired. The size of ultimate free soul of
sidhdha is directly proportional to the last
body it had occupied.
54.
What kind of soul
occupies the whole cosmic space?
The omniscient soul prior to obtaining
emancipation can occupy the whole cosmic space.
55.
What is meant by ‘expansion
of space units by soul’ (Samudghat)?
Without leaving the original body, the
omniscient soul can momentarily expand soul’s space units (Atma
pradesh) to occupy the whole cosmic space prior
its ultimate liberation from all karma.
56.
What does one mean by ‘extended real’ (Astikaya)?
The substance that has multiple
subunits is known as ‘extended real’.
57.
How many ‘extended reals’ are there?
Soul, matter,
medium of motion, medium of rest, and space are the five extended
reals. Since time can only occupy one space
unit, it is not an extended real.
58.
Since the smallest unit of
matter known as an atom, occupies only one space unit, then why is matter
classified as an ‘extended real’?
The matter has touch as one of its
qualities. By virtue of this quality; the matter exists as an aggregate (Skandha).
Therefore by attribution (Upchar) it is called
the extended real.
59.
What are the
‘affirmative attributes’ (Anujivi
guna) in a substance?
The positive
attributes, which constitute the inherent nature of the substance, are
called ‘affirmative attributes’. For example, right faith, right conduct,
happiness, and vitality in the soul; and touch, taste, smell, and color, in
the matter cosnititute affirmative attributes.
60.
What are the ‘non affirmative attributes’ (Pratijivi
guna)?
The attributes,
found in the negative sense in a substance, are called its ‘non affirmative
attributes’, e.g., non-existence (Nastitva),
non-materiality (Amurtatva), and inanimate (Achetanatva).
61.
What is the meaning of
the word ‘non-existence’ (Abhava)?
The absence of one entity within
another one is known as ‘non-existence’.
62.
How many different
types of ‘non-existences’ are there?
There are four types:
1.
Prior non-existence (Prag-abhava)
2.
Annihilative non-existence (Pradhvans-abhava)
3.
Reciprocal non-existence (Anyonya-abhava)
4.
Absolute non-existence (Atyanta-abhava)
63.
What is meant by ‘prior
non-existence’ (Prag-abhava)?
The absence of
the present mode in the past mode is called the prior non-existence.
64.
What is the meaning of
‘annihilative non-existence’ (Pradhvans-abhava)?
The absence of
the present mode in the future mode is called annihilative non-existence.
65.
What is meant by
‘reciprocal non-existence’ (Anyonya-abhava)?
The
absense of the present mode of a matter in the
present mode of another matter is called reciprocal non-existence.
66.
What is meant by the
word absolute non-existence (Atyanta-abhava)?
The absence of
a substance (Dravya) in another substance is
known as absolute non- existence.
Affirmative
Attributes (Anujivi Guna)
67.
What are some of the
affirmative attributes (Anujivi
guna) in the soul?
Consciousness (Chetna),
faith (Shradhadha), right conduct (Charitra),
happiness (Shukh), vitality (Virya),
capability of obtaining salvation (Bhavyatva),
non-capacity of obtaining salvation (Abhavyatva),
soul-hood (Jjivatva), special interactive
capacity (Vaibhavik shakti),
act of doing (Kartutva), and the act of enjoying
(Bhoktrutva), are infinite attributes present in
the soul, called the soul’s affirmative attributes.
68.
What are some of the
non-affirmative attributes (Pratijivi
guna) of the soul?
Unobstructiveness
(Avyabadh),
accomodativeness (Avgah), constancy of
individuality (Agurulaghutva), and subtleness (Sukshmatva),
are some of the non-affirmative attributes of the soul.
69.
What is ‘consciousness’
(Chetna)?
The attribute by which a substance is
perceived is called ‘consciousness’.
70.
How many different
types of consciousness are there?
There are two types:
1.
Perception consciousness (Darshan
chetna)
2.
Knowledge consciousness (Gnan
chetna)
71.
What is perception
consciousness (Darshan chetna)?
The
consciousness in which the perception of the substance is of a general
nature, i.e. without any differentiation and distinction is called
perception consciousness.
72.
What is meant by the
‘general nature of a substance’ (maha
satta)?
When the
consciousness is dealing with the eternal existence attribute of all the
substances then it is known as ‘general nature of a substance’ (maha
satta).
73.
What is meant by
knowledge consciousness (Gnan
chenta)?
When the
consciousness deals with the knowledge of both the subsidiary as well as the
specific nature of a substance, (Avantar
satta)
it is known as knowledge
consciousness (Gnan chetna).
74.
What is meant by
‘subsidiary and specific nature of a substance’ (Avantar
satta)?
Every substance
has specific and special characteristics. These are the substance’s
subsidiary attributes called ‘avantar
satta’.
75.
How many subtypes of
perception consciousness are there?
There are four subtypes:
1.
Vision Perception (Chakshu
darshan)
2.
Non-Vision Perception (Achakshu
darshan)
3.
Clairvoyance Perception (Avadhi
darshan)
4.
Omniscience Perception (Keval
darshan)
76.
How many subtypes of
knowledge consciousness are there?
There are five types:
1.
Cognitive / Perceptual
Knowledge (Mati gnan)
2.
Scripture knowledge (Shrut
gnan)
3.
Clairvoyance Knowledge (Avadhi
gnan)
4.
Telepathy Knowledge (Manah
paryah gnan)
5.
Omniscience Knowledge (Keval
gnan)
77.
What is the meaning of
cognitive / perceptual knowledge (Mati
gnan)?
The knowledge
acquiring process of the soul through the medium of senses and mind is
called cognitive / perceptual knowledge.
78.
What are the two types
of cognitive / perceptual knowledge?
They are as follow:
·
Direct perception in the
conventional sense (Samvyavaharik
pratyaksha)
·
Indirect perception accompanied by
sense (Paroksha)
79.
How many different
types of indirect perception are there (Paroksha
mati gnan)?
There are four types:
1.
Memory (Smruti)
2.
Recognition (Pratyabhi
gnan)
3.
Logic (Tark)
4.
Inference (Anuman)
80.
What are the four
subtypes of cognitive knowledge?
They are as follow:
1.
Perception (Avagraha)
2.
Conception (Iha)
3.
Judgment (Avaya)
4.
Retention (Dharna)
81.
Define ‘perception’ (Avagraha)
in cognitive knowledge.
The first stage in a perception consists of
general knowledge of the object when it is brought into the contact with a
sense organ.
First, there is an excitation in the sense
organ by the stimulus (e.g., the object in the outside world). Then there
is excitation in the consciousness. Therefore in the first stage of
perception a person is barely conscious of the existence of an object, e.g.,
this is a human being.
82.
Define ‘conception’ (Iha)
in cognitive knowledge.
In the conception stage there is a desire
to know the particulars of an object – a desire to know whether it is ‘this’
or ‘that’. Thus, similarities and differences of the object with other
objects become the subject of consciousness in this stage. In ‘conception’
the doubt about an object created by ‘perception’ becomes clarified, e.g.
this person is Mr. Thakurdas.
This stage in the ‘conception’part
of knowledge is weak; and, if it does not progress to the next level of
knowledge, then at a later time period it may promotes doubt or may
eventually be forgotten.
83.
Define ‘judgment’ (Avay)
in the cognitive knowledge.
In the judgment
stage there is definite finding of the particulars, which may be further
examined in the second stage of conception. The second stage is merely an
attempt to define the particulars while the judgment stage examines the
assertiveness of these particulars. The cognitive knowledge of ‘conception’
becomes solidified in the ‘judgment’, e.g., he can be nobody else but Mr.
Thakurdas.In the final ‘judgement’
of knowledge, there are no remaining doubts; however, later, the knowledge
may be forgotten.
84.
Define ‘retention’ (Dharna)
in cognitive knowledge.
In the fourth
stage ‘retention’ consists of lasting impressions that result after the
object with its particulars is definitely ascertained. It is this
impression (Sanskar), which enables us to remember the object afterwards.
Memory therefore is the result of four successive stages of perception,
conception, judgement and retention of the
cognitive knowledge.
In the
‘retention’ type of cognitive knowledge there is an absence of doubt. The
object cannot now be forgotten.
85.
How many different types of
cognitive knowledge are there from an object’s point of view?
There are two types:
1.
Expressed (Vyakt)
2.
Non-expressed (Avyakt)
86.
How does cognitive
knowledge occur in both of the above types?
All four
subtypes of cognitive knowledge to include like perception, conception,
judgment, and retention, are present in the expressed object. In a
non-expressed object, only perception knowledge is present.
87.
Is the perception knowledge
of the ‘things comprehended’ type (Arth
avagraha)?
The perception knowledge is the first
type of cognitive knowledge.
There are two subtypes in perception.
1.
Things barely contacted (Vyanjan
avagraha)
2.
Things comprehended (Arth
avagraha)
The perception
of an expressed object is called ‘things comprehended’ (Arth
avagraha)
.
88.
What is called the perception
knowledge of ‘things barely contacted’ (Vyanjan
avagraha)?
Initial bare contact with an object takes
place at the moment it reaches the senses. This is the stage of perception
that is known as ‘things barely contacted’ (Vyanjan
avagraha). This contact awareness gradually
proceeds towards the plane of consciousness. This is known as
artha vagraha.
Suppose a man is awakened by a call. The
sound atoms reach the man’s ear in succession. In time the ears become
sufficiently saturated with sound atoms. Now he awakens. The awakening of
consciousness is followed by the other three stages of cognitive knowledge,
conception, judgment, and retention. All of which are concerned with the
object. The perception part relates to both, the contact with the object and
the object itself. In other words, there are two phases of the object: its
initial appearance and its continued existence. Through perception both are
noticed. The latter three stages recognize only the continued existence.
89.
‘Arth
avagraha’ is perceived by all senses and mind.
Is ‘vyanjan avagraha’
perceived the same way?
‘Vyanjan
avagraha’ is perceived directly by all senses
except for eyes and mind. The knowledge of an object occurs with senses
coming in direct contact with an object. In the mind and in the eyes such
close contact does not occur. They both perceive only non-contacted
objects. Thus in ‘vyanjan
avagraha’ the mind and eyes are not involved. The knowledge that
occurs with the help of the eyes and mind is of the expressed object only.
The rest of the four senses, e.g., hearing, smell, touch, and taste can
perceive expressed (Vyakt) as well as
non-expressed (Avyakt) objects.
90.
How many different types of expressed (Vyakt)
and non-expressed (Avyakt) objects are there?
There are twelve types:
1.
Multiple (Bahu)
– To know multiple examples of an object at a time, e.g., as to know people
in a gathering.
2.
Few (Ek)
– To know one or a few things at a time, e.g., to know a person.
3.
Complex (Bahuvidh)
– To know many different objects at a time, e.g., to know men or dogs in a
crowd
4.
Simple (Ekvidh)
– To know only one type of an object only, e.g., to have knowledge of a
specific person in a crowd.
5.
Quick comprehension (Kshipra)
– To know an object quickly.
6.
Slow comprehension (Akshipra)
– To come to know an object slowly over time.
7.
Partially exposed (Anihshrut)
– To know an object fully although it is only partially expressed, e.g., by
seeing a trunk in the water, to know that an elephant is there.
8.
Completely exposed (Nihshrut)
– To know the object once it is fully expressed / visible.
9.
Unspoken (Anukta)
– To know an object without being aware of its description.
10.
Spoken (Ukta)
– To know an object after knowing its description.
11.
Constant (Dhruv)
– Long lasting stable knowledge of an object.
12.
Nonconstant (Adhruv)
– The knowledge of an object, which can increase or decrease with time.
91.
What is the scripture
knowledge / articulate knowledge (Shrut
gnan)?
An object is
first known through perception knowledge. The knowledge of this object which
enables one to know another object is called scripture knowledge /
articulate knowledge, e.g., to know a word such as ‘pot’ and then to know
different types of pots, such as water pots or flower pots, is called
scripture knowledge / articulate knowledge.
92.
When does perception (Darshan)
occur?
The soul
obtains knowledge of an object. Prior to the knowledge, the perception
occurs in the soul. In mundane soul the knowledge (Gnan)
does not occur without perception. (Darshan) To the omniscient lord, the
perception and knowledge occur together.
93.
What is vision perception (Chakshu
darshan)?
In cognitive
knowledge involving the eyes (Netra
janya mati
gnan), the perception occurring – ordinary
impression, which occurs prior to the knowledge, is called vision perception
(Chakshu darshan).
94.
What is the non-vision
perception (Achakshu darshan)?
There are five
senses plus mind. Non-vision encompasses all the senses and mind except for
eyes. The perception – the ordinary impression-
occuring in these senses, prior to the knowledge is called non-vision
perception (achakshu darshan).
95.
What is the clairvoyance
perception (Avadhi darshan)?
In
clairvoyance, the ordinary perception – ordinary impression- which occurs
prior to the knowledge, is called clairvoyance
perception (Avadhi darshan).
96.
What is the omniscience
perception (Keval darshan)?
In the
omniscience, the perception occurring with knowledge is called omniscience
perception (keval darshan).
97.
What is the ‘right belief’
attribute of the soul (Shradhdha
guna)?
The pure
attribute of the soul in which one now has conviction (Yatharth
pratiti) of the perfect soul (Sudhdha
atma) is called the right belief attribute (Shradhdha
guna) of the soul.
98.
What is a ‘right conduct’
attribute (Charitra guna)
of the soul?
When the
cessation of external and internal impure activities of the soul occurs,
then the soul becomes purified. The reason for this purity is the right
conduct attribute of the soul.
99.
What are the external
activities of the soul?
Violence,
stealing, lying, non-celibacy, and possessiveness are called the external
activities of the soul.
100.
What are the internal
activities of the soul?
The passions (Kashay)
and psychophysical activities (Yog) are called
the internal activities of the soul.
101.
What are the psychophysical
activities (Yog)?
When the soul’s
space units vibrate with the concomitant activities of the body, speech, and
mind it is called psychophysical activities.
102.
What is meant by passions (Kashay)?
The deluded
states of the soul such as anger, ego, deceit, and greed are called
passions.
103.
How many different types of
‘right conduct’ (Charitra) are there?
There are four types:
1.
Self-absorption conduct (Swarupacharan
charitra)
2.
Partial pure conduct with
self restraint (Desh
charitra)
3.
Complete pure conduct with
self restraint (Sakal
charitra)
4.
Passionless perfect conduct (Yathakhyat
charitra)
104.
What is the ‘self absorption
conduct’ of the soul (Swarupacharan
charitra)?
In the process
of purifying a soul, the first stage is self-realization. Here one first
begins to experience his own pure soul. This is called the self-absorption
conduct.
105.
What is the ‘partial pure
conduct with self restraint’ (Desh
charitra)?
The householder
(Sravak) obtains self-realization, and then
progresses to take partial vows. This stage is called ‘partial pure conduct
with self restraint’ (Desh
charitra).
106.
What is
‘complete pure conduct with self restraint’ (Sakal
charitra)?
The
self-realized soul now progresses further to accept
monkhood. Here the householder follows vows completely. This stage
is called ‘complete pure conduct with self restraint’ (Sakal
charitra).
107.
What is the ‘passionless
perfect conduct’ (Yathakhyat
charitra)?
Passionless
perfect conduct is the purified state of the soul, after the self-realized
soul has shed off all his passion karma.
108.
Describe the soul’s attribute
‘bliss’ (Sukh guna).
The pure
manifestation of stoical blissful nature of the self is called ‘bliss’. This
mode derives from the ‘bliss attribute’ (Sukh
guna) of the soul.
109.
What is meant by soul’s ‘power’attribute (Virya
shakti)?
The potency,
the spiritual energy, of the soul is called ‘power’. (Virya)
The effort making of the soul (Purushartha) is
the mode of the power attribute.
110.
What is the attribute of the soul called ‘Capability of obtaining
salvation’ (Bhavyatva)?
This is the
potentiality of the soul. When it becomes expressed then the soul has the
capacity to obtain enlightened faith, knowledge, and conduct. As a result
the soul may progress and ultimately achieve salvation. The ‘capability of
obtaining salvation’ is present in most of the souls, called ‘Bhavya.’
111.
Define ‘noncapacity
to obtain salvation’ (Abhavyatva).
There are some
souls, which have no potentiality of ever obtaining enlightened faith,
knowledge, and conduct. Thus these souls will unfortunately never ever
achieve salvation. The noncapacity to obtain
salvation is present in some souls. They are called ‘Abhavya.’
112.
What is the ‘living hood’
attribute of the soul (Jivatva)?
This is the
attribute of the soul in which the soul remains as a living being. Because
of the presence of vitality (Pran), the soul is
a living being.
113.
What is the ‘vitality’ (Pran)?
The soul comes
in association with vitality and as a result, the soul gets a body, and
birth occurs. When there is dissociation of vitality, the body and soul
separate. This is called death.
114.
How many different types of
vitality are there?
There are two types of vitalities:
1.
External vitality (Dravya
pran)
2.
Internal vitality (Bhav
pran).
115.
How many types of external
vitality are there (Dravya
pran)?
There are ten types:
1.
Ability to think (Mano
Bal)
2.
Ability to speak (Vachan
Bal)
3.
Ability to have body (Kaya
Bal)
4.
Ability to feel the sensation
of touch (Sparsh Indriya)
5.
Ability to taste (Ras
Indriya)
6.
Ability to smell (Ghran
Indriya)
7.
Ability to see (Chakshu
Indriya)
8.
Ability to hear (Shravan
Indriya)
9.
Ability to inhale and
exhale (Swashoswash)
10.
Ability to live life (Ayushya)
116.
What are the internal
vitalities (Bhav Pran)?
This power,
which resides within the soul, becomes the instrumental cause (Nimitt)
for external vitalities enabling them to perform their functions.
117.
How many different vitalities exist in
different living organisms?
One-sense
organisms have four vitalities:
1.
Ability to touch
2.
Ability to have body
3.
Ability to inhale and exhale
4.
Ability to live life
Two sense organisms have six
vitalities:
1 to 4
as above, plus 2 more as follow:
·
Ability to taste
·
Ability to speak
Three sense organisms have
seven vitalities:
1 to 6
as above, plus 1 more as follow:
·
Ability to smell.
Four sense living organisms have eight
vitalities:
1 to 7
as above, plus 1 more as follow:
·
Ability to see.
Five sense
non-sentient living organisms (Asangni
Panchendriya) have nine vitalities:
1
to 8 as above plus 1 more as follow:
·
Ability to hear.
Five sense
sentient living beings (Sangni
Panchendriya) have all ten vitalities 1 to 9
as above plus 1 more as follow:
·
Ability to think.
118.
(a).
How many different internal vitalities are there?
There are two types:
1.
Internal senses (Bhavendriya).
2.
Internal vibration of
soul (Bal pran)
(b). How
many different types of internal senses (Bhavendriya)
are there?
There are five
types.
1.
Internal touch.
2.
Internal taste.
3.
Internal smell.
4.
Internal seeing
5.
Internal sound.
119.
How many different types of
internal vibrations (Bal
pran) are there?
There are three
types:
1.
Internal vibrations due to
mind.
2.
Internal vibration due to
speech.
3.
Internal vibration due to
external body actions.
120.
What is called the soul’s
“interactive capacity” (Vaibhavik
shakti)?
This is the
capacity in the soul, which enables the soul to interact with matter.
Because of this relationship, the mundane soul can expresses himself into
his deluding state (Vibhav).
NON-AFFIRMATIVE ATTRIBUTES (PRATIJIVI GUNA).
129. What is the
“un-interruption” non-affirmative attribute (Avayabadh
pratijivi guna) of
the soul?
When the soul
obtains self-realization, then internal happiness is perceived. But this
state is only partial and still can be interrupted. The feeling karma
are the instrumental in the interruption of the
soul’s happiness. When feeling karma are all shed, then the feeling of
pleasure and pain aspects will also totally disappear and this soul now has
internal happiness un-interrupted forever.
130 What is the
“Accommodative” non-affirmative attribute (Avagahan
pratijivi guna)?
Due to the
accommodative attribute of the soul, every living being has height, length
and width. In the absence of any age determining karma the true pure
modes of this accommodative attribute shine and the soul now has no
dependency on any karma. Now this pure soul- Sidhdha’s
soul-can accommodate himself with other pure infinite souls within the same
space units.
131. What is “Not too heavy – Not too
light” non-affirmative attribute of the soul (Aguru
laghutva pratijivi
guna)?
With status
determining karma, (Gotra karma) the soul
obtains status – high status and low status. In the soul, the absence of
status determining karma makes high and low status invalid and the soul is
neither too heavy nor too light. If the sidhdha’s
soul is too heavy then it will fall lower down and if it is too light it
will be wandering in the space like a piece of cotton. But because of not
too heavy – not too light attribute, this doesn’t happen to
sidhdh
Email this page 