Ajiva or Pudgala (Matter), the 2nd Navatattva

 Ajiva or Pudgala (Matter), the 2^nd Navatattva

The second cardinal principal is Ajiva (pudgala or matter). Ajiva possess characteristics which are contrary to those of Jiva. Ajiva is devoid of consciousness. Until jiva is free from ajiva, it is impossible for the jiva to progress towards deliverance. The union of jiva with ajiva is physical and their separation is possible although the process is difficult for execution.  The meaning of dissociation of jiva from ajiva is nothing but the separation of pudgala or matter from the conscious soul.

Astikaya consists of two words: Asti and Kaya. Asti literally means existence of kaya and kaya represents pradesa or body or form.  The two characteristics asti and kaya when combined together forms astikaya. Astikaya is the fundamental entity. It is the eternal ontological building blocks that constitute a dravya or substance and explain its existence.

Ajiva is divided into two main classes: Arupi (without form) and Rupi (with form). Arupi Ajiva has four subdivisions: Dharmastikaya, Adharmastikaya, Akasastikaya and Kala. The Rupi division contains only Pudgalastikaya.

Dharmastikaya helps the jiva to become associated with pudgala to progress just as water helps the movements of a fish. Neither the jiva nor the ajiva have the power of mobility. That is why ajiva is indispensable to jiva for the sake of motion or mobility or carry forward the biological life cycle. Dharmastikaya is formless, inconscient and pervasive of the entire Lok or universe. Dharmastikaya is divided into three classes: Skandha, Desa and Pradesa. The whole power of motion is called skandha: a large fraction of it is called desa as long as it is linked with skandha; while pradesa is a small fraction of desa.

Adharmastikaya is a substance which helps the jiva and ajiva to stop their motion, if they are so inclined. That is why it is known as an aid to stability or stoppage of motion. It is also formless, inconscient and pervasive of the whole Lok. An example of a man walking on a hot day; sees the shadow of a tree; the shadow attracts him to take rest; and the man actually takes rest. So Adharmastikaya first attracts and then keeps the jiva motionless once it is attracted. Adharmastikaya has the same divisions of skandha, desa and pradesa as Dharmastikaya.

Akashastikaya furnishes space to jiva and ajiva. It is formless and inconscient. For example, if a lamp is lighted, it is Akasastikaya which gives space for its beam to shine; if a nail be fixed into a wall, it is Akasastikaya which gives space to the nail to go inside the wall. As a house affords room for its residents, so Akasastikaya gives space for ajiva to dwell in. Akasastikaya has its place in both Lok and Alok and its quality is to afford space. Akasastikaya is also divided into skandha, desa and pradesa, but the skandha of Akasastikaya includes space in the heaven as well as on the earth.

Kala or time is an imaginary thing. It has no real existence. It is deduced from the movements of sun, moon, stars etc. The smallest indivisible fraction of time is known as Samaya. Kala is limited to only one Samaya, that is to say, it has only one pradesa, and is therefore not included in the Astikayas. The infinitesimal samayas are variously classified as Avalika, moment, second, etc. Kala bears the connotation of time and it is divided and subdivided into second, minute, hour, day, year etc. Kala is continually making new things old and old things new. For example, a child grows up into young man and finally grows old and then dies. The jiva or soul is forced to inhabit afresh the body of another infant. The jiva remains the same. But the power that made its covering body at one time old and then young again is Kala. Kala in this sense is indivisible, it cannot have the divisions of skandha, desa and pradesa.

The Rupi division of Ajiva contains only Pudgalastikaya, or matter which possesses color, smell, taste and form and is perceptible to touch. Pudgala can be consumed or destroyed and it may decay or alter its form. Where there is no pudgala, none of the five primary colors, black, green or blue, red, white or yellow can be present. For instance, a Siddha who is free from pudgala is devoid of color. The smell of pudgala is of two types: pleasing and non-pleasing. A Siddha free from pudgala is free from odour. Pudgala may have any of the five flavors: sweet, sour, astringent, pungent or bitter. It may have five shapes: circular, globular, triangular, square or oblong. A Siddha is free from flavor and shape. There are eight kinds of touch that pudgala may have: it may be light or heavy, hot or cold, rough or smooth, wet or dry; but a Siddha can have no such qualities.

Pudgala is also divided into four classes: Skandha, Desa, Pradesa and Paramanu (i.e., the smallest unit of a particle). Skandha, desa and pradesa are linked together, but paramanu is separate and indivisible. The pudgala enter and leave our bodies incessantly, and are more numerous than jiva. Karma arises out of pudgala.

The Jains believe in the fact that it is through jiva and these five divisions of ajiva (Dharmastikaya, Adharmastikaya, Akasastikaya, Kala and Pudgalastikaya) that the universe exists.

Reference:

The Heart of Jainism by Mrs. Sinclair Stevenson, 1915, Publisher Oxford University Press.

Lord Mahavira, His Life and Doctrines by Puran Chand Samsookha, 1957, Publisher Jain Swetambar Terapanthi Mahasabha, Kolkata.

Jaina Ethics by Dayanand Bhargava, 1968, Publisher Motilal Banarsidass Pvt. Ltd., Delhi.

Prashnottare Jaina Dharma by Satya Ranjan Bandopadhyaya, 1997, Publisher Jain Bhawan, Kolkata. Written in Bengali.