Dr. Samani Mangal Pragya
The third chapter of this text is named as Tattva Mīmānsā. Metaphysics is a significant branch of philosophy. In Jain philosophy, conduct is determined on the basis of metaphysics and conduct is the fundamental concept in spirituality. Jain conduct is determined and influenced by its metaphysical concepts. Though, the sphere of metaphysics is very wide, even then it can be classified into two broad divisions viz.
- Jñāna Mīmānsā (Epistemology)
- Astitva Mīmānsā (Existentialism
The knowledge and the knowable, valid-cognition and cognisable are inter-related with an 'exploring and explored’ relation. Knowledge is exploring faculty and object of knowledge is 'explored' 'prameyasiddhiḥ pramāṇāddhi' [Cognisable objects are known through the valid cognition]. In the absence of valid cognition, cognisable cannot be known. The cognisable has an independent existence but its knowledge depends on valid-cognition. Until valid cognition is established, the existence of the cognisable objects cannot be decided. The difference in the concept of valid cognition brings the difference in the acceptance of the cognisable too. For example, Cārvāka accepts only the sensuous direct perception so for them cognisable objects are also confined to physical entities perceptible through senses. Depending on this belief in sensuous direct perception, Cārvāka negates the existence of supra-sensory objects like soul, liberated-beings, heaven and hell etc.
In Jain āgamic scriptures, discussion about knowledge is available prior to the discussion of knowable. Acharya Kundakunda in his Pravacanasāra has written the Jñānakhaṇḍa (section of knowledge) prior to Jñeyakhaṇḍa (the section of knowable). Similarly, in this dissertation, we have discussed the nature of knowledge before discussing the knowable (substance).
Jain philosophy is a realistic philosophy. It does not consider the objective world unreal as idealists do. According to it, there is no difference in sensory and supra-sensory substances from the existential point of view. Both are actual existents. Jain philosophy is basically a dualistic philosophy. It believes in an independent and eternal existence of sentient and non-sentient beings as the basic elements of the universe. Their existence is independent. There is no creator created relationship between them. Although, these two (sentient and non-sentient beings) are very contradictory by nature, still they come in relation with each other in the worldly state. This relation is the cause for the transmigration of a sentient being in this world.
The crux of Jain philosophy belief is that every existent (sentient being and insentient being) has contradictory attributes within its own nature. Conscious and non-conscious are very bipolar, is a general belief. However, in each conscious and in each non-conscious entity i.e. in all the existents the contradictory attributes like eternality and non-eternality etc. co-exist simultaneously. This is a unique belief in Jain philosophy. This co-existence of contradictory attributes in a single object simultaneously is the very basis of the popular concept of anekānta (non-absolutism). The aphorism 'uppaṇei vā vigamei vā dhuvei vā' origination, cessation and permanence- this trinity is the foundational concept regarding the nature of substance in Jain philosophy. In Jain metaphysics, these subjects have been described elaborately.
As we have mentioned above, Jain philosophy accepts the existence of two independent entities - conscious and non-conscious - 'jadatthi ṇaṃ loye taṃ savvaṃ duppaoyāraṁ'. The five astikāyas (homogenous continuums), six substances and nine realities are the extensions of these two core existents. In this chapter, metaphysics has been dealt with after epistemology and in addition the relation between metaphysics and ethics has also been discussed. We shall keep in mind that there has been significant work done on Jain epistemology based completely on Jain āgamas. For this reason an independent chapter on Jain epistemology has not been included in the present work.
Out of six substances, medium of motion, medium of rest, space, matter and time -these five substances are insentient (non-conscious) existents. Only Jīvāstikāya (living beings) is conscious substance. Among five astikāya, four astikāya are in the form of skandha (aggregate) and pudgalāstikāya (matter) exists both in atomic and aggregate forms. The atoms of four astikāyas cannot be divided hence they are called pradeṣa (indivisible and un-detachable part of substance, which are in aggregate form). The pradeṣas of pudgalāstikāya can be divided; hence those divided but further indivisible parts are called atoms. Time has neither atoms nor aggregates. Hence, time in Śvetāmbara tradition is called as a metaphorical substance. Digambara tradition believes in the existence of atoms of time but those atoms are not in aggregate form. Thus, both the traditions stand unanimous in not believing time as an astikāya.
That which assists in the motion and rest of living beings or matter are respectively known as dharmāstikāya or adharmāstikāya. This is the unique concept of Jain philosophy. Akāśāstikāya (space) provides accommodation to all the substances. 'To accommodate' is the significant characteristic of space. Matter has the power of integration and disintegration. Therefore, it is called as pudgala.
puraṇagalanadharmatvāt pudgalaḥ
Soul (living-being) is a conscious entity. Cognitive activity (upayoga) is its defining characteristic. Consciousness (cognitive agent) is possessed with the power of knowledge and intuition. The activity of soul i.e. knowledge and intuition is called as cognitive activity. The exclusive characteristic of time is vartanā i.e. existence with intrinsic.
The concept of six substances finds an important place in this universe order. Jain philosophy formulates the whole order of the universe based on this concept of six substances. According to this, there is no supreme being (iśvara), as the creator or controller of this universe. The world continues to exist in a systematic way with its own pace through its automated universal laws.
Universe is created by living and non living beings through the process of visrasā (natural creation), prayoga (creation by conscious exertion) and miśrapariṇāma (creation by both), that happen in a particular systematic order. In the third chapter, this concept has been described elaborately.
The atom in Jain philosophy is not of four types like earth, water, fire and air, as it is classified by Naiyāyika and Vaiśeṣika philosophy. Paramāṇu (atom) is of one kind and in quantity, it is infinite. Through various kinds of combination of these atoms, different objects come into existence. For the emergence of different objects, we do not need distinct kinds of atoms like atom of earth etc. This is an original belief of Jain philosophy.
