Jain Metaphysics and Science: 1.4 Attributes of Substance

A substance is always associated with certain attributes called gunas (qualities). A substance does not exist without qualities. Conversely, attributes also do not exist without a substance. The attributes discriminate between substances. Each substance has infinite attribute, without this the existence of a substance is not established.

Attributes are of two types, common attributes and special attributes. The common attributes establish the identity and the special attributes define the specialty of a substance. The common attributes are characteristic of more than one substance and the special attributes are individual.

There one ten common attributes, the first six are universal and are found in all substances.

(1) Astitva - Eternal existence

Eternal existence means continued presence of a substance without going in extinction. It is a virtue of this attribute that the substance is neither created nor may it ever be destroyed and it maintains its eternal identity.

While propounding the division of Universal Reality into six substances each with its own particular characteristics, the Jain philosophy also emphasizes their unity by propounding certain universal attributes possessed by all of then. The universal attributes "existence" may be regarded as the highest universal, and is proclaimed by Jains to be mahasatta i.e. essence of reality. This means that in spite of their multiplicity; the six substances comprise one universal system. This aspect of unity (viz. mahasatta) is emphasized not only in the individual substance's constitution as an individualistic trait (i.e. avantarsatta) but the unity of all real. Existence, however, should not be abstracted and postulated as the unitary substance of which the other substances may be taken as paryayas (modes). The six substances, in spite of their common characteristics of existence, are fundamental and irreducible one to another.

(2) Vastutva - Causal efficiency

Every substance is capable of performing a purposeful action (arth kriya). This happens due to its causal efficiency which emphasizes the aspect of 'change' in the substance.

Both 'being' and 'becoming' are necessary concomitants of reality and one is as ultimate as the other. Becoming or change presupposes causality, which is the fundamental nature of all real. According to Jains, change is integral in a substance and the stimulus of change is seated in the very nature of substance. This is vastutua or causal efficiency.

(3) Dravyatva – Substance hood

Substance hood is an attribute by which the mode of a substance keeps on changing continuously

The quality of substance hood enables a substance to the substratum of qualities and modes. Qualities and modes cannot exist without any support. Such a support is the substance. The quality characterizes the substance and the substance has the quality.

(4) Prameyatva – Objectivity

By virtue of this attribute a substance can become an object of one's knowledge.

(5) Pradesatva – Spatial existence

By virtue of this attribute the substance extends into the space. Therefore each substance has a shape.

(6) Agurulaghutva – Eternal persistence (Identity)

By virtue of this attribute the substance preserves its specific substance identity and the qualities retain their quality hood during change. The substance and qualities, in spite of numerous changes, maintain their separate identities. This attribute is the reason for individuality of a substance.

The interaction between two substances can never change the specific nature of either substance. Each substance which is the substratum of infinite qualities of its own continues to support its substance and they do not scatter away. The inalienability of the respective qualities of each substance also is due to this quality of agurulaghutva. The change in a substance takes place due to self interaction also. The interaction in all substances is called 'sadguna –hani- vriddni' and takes place in 12 steps – 6 upwards and 6 downwards. An infinitesimal change takes place in each step and can be mathematically explained and expressed as under.

The six steps upward are

1. Infinitesimal increase.
2. by a countless fraction
3. by a countable fraction
4. numerable times
5. innumerable times
6. infinite times

The six steps downwards are in exactly reverse order.

(7) Cetanatva – Consciousness

Consciousness is the cause behind our experience. Consciousness provides us power of distinction between our self and others.

(8) Acetanatva – Inanimate quality.

Lack of consciousness means inanimate state.

(9) Murtatva – Materiality

Materiality is identified by attributes like touch, taste, smell and colour.

(10) Amurtatva – Non-materiality

Lack of attributes like touch, taste, smell and colour is the identification of non-materiality.    Each substance has eight out of ten attributes listed above. Jiva has attributes of eternal existence, causal efficiency, substance hood, objectivity, spatial existence, eternal persistence, consciousness, and materiality. Pudgala has the attributes of eternal existence, causal efficiency, substance hood, objectivity, spatial existence, eternal persistence, inanimate quality and materiality. The rest four intangible substances have all attributes except consciousness and materiality.

The special attributes are as follows.

1. Soul – consciousness (cetana), righteousness (samyaktva) conduct (charitra) and dynamic nature (kriyavati shakti).
2. Matter – Touch, taste, smell, sight, dynamic nature.
3. Motion helper (dharma) – to provide passive help to soul and matter in their movement.
4. Rest helper (adharma) – to provide passive help to soul and matter to stop.
5. Space (akasa) – to give accommodation to all other five substances.
6. Time (kala) – an essential instrument of change in all substances.