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Philosophy Quiz

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Today we come to a closure of our philosophical journey together. I hope you enjoyed it.

“Noooooo”, came a chorus.

“Don’t say closure. It was so much fun, and we hope we continue with it”, echoed Ātmā.

“Yes sirrrrrrr”, again came a chorus.

I too hope, you continue with it in your life, as I guess it had opened a lot of doors of possibilities for you. So, to make it a memorable closure with me, I thought, we would run a quiz today, by asking each one of twenty five of you, some questions. You may add extra info in your answers, though.

“Wow! a quiz”, exclaimed Gati.

Ok. Let’s start with you. How many types of sense organs?

Gati: Five.

What are the further divisions of each of the sense organs? (pointing to Jāti)

Jāti: Dravyendriya (Observable Organ made of pudgal) and Bhāvendriya (Non-observable Organ made of soul)

What are the divisions of dravyendriya?

Kāy: Dravyendriya is divided into the matter and energy components. The materialistic form & structure (nirvritti), and the organ energy (upkaraṅ) needed to drive a sense organ. The form & structure could be further divided into internal & external sense organs.

How do we understand the bhāvendriya?

Indriya: Bhāvendriya is the aspect of a sense organ because of its being driven by life / soul. It also has two aspects: labdhi (organ’s soul power) and upyog (organ in live action).

As, even a sense organ is fundamentally driven by two types – observable dravyendriya and non-observable bhāvendriya, wouldn’t the whole of a living being be so driven?

Paryāpti: Yes. We living beings are also driven by the observable paryāpti, and the non-observable prāṅ.

What are the varieties of paryāpti (matter & energy) needed to live a life?

Paryāpti: There are six varieties. Food, body, sense organ(s), breath, speech, mind, and they are acquired in that order, for taking birth.

What are the corresponding prāṅ (life support due to soul)?

Prāṅ: They are actually ten. 5 indriya (prāṅ) for organs, manobal for mind, vachanbal for speech, kāybal for body, shwāsochchhwās for breath, āyuṡ for food, and they go away in that order, while dying.

Excellent. And if you know, as both dravyendriya and bhāvendriya are required for the proper functioning of any sense organ, similarly both paryāpti and prāṅ are required for the proper functioning of the corresponding aspect of any living being. Next, minimum how many bodies does a worldy being possess?

Sharīr: Two (tejas & kārmaṅ) during transition from one life form to another.

What are the different types of (soul initiated) activities aka yog?

Yog: They are three – activities of body (physical), speech (verbal), mind (mental).

What is the philosophy of multi-perspective called?

Upyog: Anekāntvād

What are the two types of karm particles at broad level?

Karm: Ghāti (Hindering) & Aghāti (Non-hindering).

In which all guṅasthān do you not die, or are you immortal?

Guṅasthān: Third, Twelfth, Thirteenth. Third because it is a doubtful state. Twelfth and Thirteenth as from these you are destined to go the the next state.

What are the subjects of the sense organs?

Viṡay: 3 (types of) sounds, 5 colours, 2 smells, 5 tastes, 8 touches.

Which karm particles get accumulated on using sense organs?

Mitthyātva: Good ones if used without any bias of anger, ego, deceit, greed. Otherwise, bad karm particles.

What are the ways of stopping the karm particles?

Tatva: 5 sanvar (opposite of āshrav), viz right faith, right conduct, alertness of right conduct, no-kaṡāy, non-activity.

What are the types of ātmā?

Ātmā: As such all are same – the substance ātmā. But based on its worldly state, it could be infinite, but could be broadly classified into 7 more apart from dravya (substance): kaṡāy (anger, ego, deceit, greed), yog (activity), upyog (business), knowledge, faith, conduct, power.

Our hormones trigger our thoughts. Our thoughts trigger our behaviour. But what trigger our hormones?

Danḋak: Leshyā, types of which are typically represented by six enhancing colours of black, blue, gray, red, yellow, white.

And what triggers the leshyā?

Leshyā: Vibrations of the karmic body or karm particles.

What are the types of faith?

Driṡṫi: Right, Wrong & Mixed.

What are the types of meditation?

Dhyān: Four: ārtt (continuous focus on unfavourables & desirables), roudra (concentration in ruthless thoughts), dharm (philosophical concentration), shukla (thought to thoughtlessness). Obviously the first two are not the good forms of meditation.

What is the relation between the three faiths with guṅasthān?

Dravya: First guṅasthān is the stage of wrong faith, third one of mixed, and the rest are of right faith.

Which all forms of living beings can go to mokṡ?

Rāsi: As such any. But directly only from human being form. So, others also will have to come into human form to go to mokṡ.

So, ultimately can all living beings attain mokṡ?

Vrat: No. There are two varieties of all living beings: bhavi and abhavi. Only bhavi are capable of going to mokṡ.

Would all bhavi go to mokṡ?

Mahāvrat: Not really. They are just capable – doesn’t mean they will go. And moreover they are infinite.

In what different ways can the activities (yog) be executed?

Bhāngā: Each of the three activities (body, speech, mind) can be executed in three ways: by oneself, or can be gotten executed by someone else, or can be executed by supporting someone else. (In terms of karm accumulation, all three of them are equivalent.) Hence in detail, there becomes 3 x 3 = 9 varieties of activity execution.

And finally, in how many ways can the level of an ascetic be classified?

Chāritra: Five, viz sāmāyik, chhedopsthāpya, parihār vishuddhi, sūkṡm sanprāy, yathākhyāt.

On a closing note:

As a scientist does lot of experiments trying to unravel the mysteries of observables. In the same way, a philosopher need to do a lot of experiments to unravel the mystery of everything.

In fact, philosophy had been studied, experimented with, and being explored since ages.

Moreover, in the past there have been humans, who have decoded the mysteries of everything. And based on their knowledge, they had conveyed the secrets as the various philosophies. Hence, we do not have to reinvent the wheel, from the scratch. Rather, study these philosophies, and get to know, where to start from. Though finally, everyone has to know on its own.

In fact, even students of science, should use these for inputs to their studies and experiments, providing them a deeper insight to discoveries.

However, as philosophy also deals with the unobservables, the experiments go beyond the usual physical types. To be specific, they need to start with diving into the closest non-observable – the self – the soul.

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Matter and Energy

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We started with the understanding of science as a branch of philosophy, and after that we have talked about a whole lot of things under philosophy. Lot of new information – many beyond the realm of science, like knowledge, rebirth, … – most of which seemed not directly connected with our today’s science – some seemed to have some connection, like classification of everything, living beings, space, time. And now we shall take up the one, which has the most direct connection with science, or rather is the topic of science. And this, without any doubt, would show science as one of the aspects of philosophy. Any guesses as to what it is about?

“I guess energy, atom, …”, tried Dravya.

Yes, it is about matter & energy – the physical existence – the observable world. And as it is THE topic of science, but from a different perspective, we would like to spend a few sessions on this. The philosophical term for the same is pudgal, the collection of all of which is termed pudgalāstikāy, one of the six fundamental substances of reality.

So, it includes all the sub-atomic particles, elements, compounds, all forms of energies like heat, light, sound, …

Absolutely. And till date, all of you have been knowing all of these from purely science perspective. So, now let’s look at them from the philosophical perspective. And let’s see what more do we get, to further open up doors for deep farther reaching research into science.

“That would be amazing!”, exclaimed Tatva.

The word pudgal is formed of two parts: pud meaning combine / integrate, and gal meaning separate / disintegrate. So, fundamentally anything which undergoes modification through integration and disintegration is pudgal. In the words of modern science, anything which is fusionable and fissionable is pudgal.

Okay. But that is a definition based on when its changing. How do we identify it, if it is not changing?

Exactly, that’s why that is a definition just from one perspective. Depending on the perspective, pudgal can be defined, characterized, classified from many more ways. And to start with, we would look at a few important ones.

But fundamentally all of these would be based on its qualities only, right?

Yes obviously. And not just qualities, it is specific qualities possessed exclusively by pudgal, which distinguishes it from the other five fundamental substances. Now, out of these qualities, some are found in all paryāy (forms & form changes) of pudgal, and some only in some paryāy. The former ones are called characteristic qualities (lakṡaṅ). Pudgal has four such characteristic qualities. Anyone?

“Yes, yes, we already discussed that under the 16 specific qualities: colour, taste, smell, and touch”, quipped Viṡay.

Excellent. So, pudgal can be identified by these as well.

So you mean, every pudgal will have all four of them, or at least one of them?

All four of them.

But how about energy, like sound, heat, … – they don’t have any taste or smell?

Fundamentally, even they have – just that, it is subtle in them. Moreover, as these are the characteristic qualities of pudgal, it is the only observable or mūrt substance out of the six fundamental substances. All others are non-observable aka amūrt. But beware that, pudgal is observable doesn’t mean that we’d be always able to observe it. Observing even the observables is finally limited by our capabilities, not just of our senses but even of our instruments. So in fact, there are many observables aka pudgal, which we won’t be able to observe.

“So, humanly is it not always possible to identify pudgal using even these four characteristic qualities”, questioned Indriya.

Yes. And that’s why, we have various perspectives to look at, so that it at least fits in some. On those lines, let’s explore a very commonly used method (in philosophy) of characterising any substance. It is using the four fold determinants: dravya (substance), kṡetra (location in space), kāl (time), bhāv (qualities), plus the fifth one swabhāv (also at times called guṅ) (behaviour).

Can all substances be characterized using this technique?

Yes. But remember that it is just one of the perspectives of defining. Let’s apply the technique for pudgal. Substantially, i.e. by dravya, pudgal is infinite in number, meaning there are infinite number of different physical entities. Spatially, i.e. by kṡetra, pudgal fills the complete lok (universe). Temporally, i.e. by kāl, pudgal is eternal, i.e. without any beginning and without any end. Qualitatively, i.e. by bhāv, pudgal possesses colour, taste, smell, and touch. Behaviourally, i.e. by swabhāv, pudgal is fusionable and fissionable.

In a way, we have summarized all our (till now) understanding of pudgal in the above five determinants.

Sort of. Additionally, we can talk interactionwise, i.e. about pudgal’s interaction with soul. pudgal is capable of being taken in and transformed by soul in eight forms. Five in form of the five types of bodies, we have already discussed, while discussing variety of living beings.

“You mean: oudārik, vaikriya, āhārak, tejas, kārmaṅ”, confirmed Sharīr.

Yes. The corresponding pudgal vargaṅā (collection) is taken in by soul to transform into the respective body, e.g. oudārik pudgal vargaṅā to form the oudārik body, and so on. And, the remaining three forms are to do with the vital functions of breathing, speech, and thought. All these physiological functions of living beings are possible only by taking in the corresponding pudgal vargaṅā possessing specific properties useful for specific function.

Is it that all pudgal falls into these eight vargaṅā?

No. No. There is a infinite bunch of pudgal which doesn’t interact with soul but only with other pudgal. They don’t fall under these eight. These eight are just an interactionwise understanding of pudgal with soul – so that we know that even these are non-living pudgal, not living things.

“Hmmm. Seems like many angles to understand pudgal, but none seems to completely define it”, Viṡay expressed unsatisfactorily.

Not really true. The four characteristic qualities – colour, smell, taste, touch – completely define pudgal – it is just our incapabilities that we cannot perceive them always. Let’s further categorize them for a better understanding of pudgal.

Ok.

Colour: There are five fundamental colours – black, blue, red, yellow, white.

Meaning all other colours can be formed using these. But why black & white, they are just absence & presence of all colours, right?

Yes from science perspective, but not from inherent colour perspective of pudgal. Smell: good & bad smell. Taste: acrid / spicy, bitter, astringent (kaṡailā), acidic / sour, sweet. Touch: cold, hot, positive, negative, hard, soft, heavy, light.

So, does each pudgal have one category of quality from each of the four, meaning one colour of the five, one smell of the two, one taste of the five, one touch of the eight.

That’s not really a correct question. pudgal is a general term. So, your question is like asking – does each matter has one category of quality from each of the four. And in that case, the answer also would be a general answer – it could have multiple of them. The more specific question would be about the ultimate constituents of pudgal.

“You mean atom, or electron, or may be sub-atomic particles”, added Paryāpti.

Yes – in those lines. But even they are constituted of infinite of parmāṅu – the smallest unit of pudgal. That’s why, even they could have multiple of colours, smells, tastes, and touches.

So, even these sub-atomic particles are not the smallest unit of pudgal?

No way. Think of energy. That is also pudgal. Smallest unit of pudgal has to be the smallest unit of energy also.

“Okay. So, what colour, taste, etc does this so called parmāṅu have?”, continued Viṡay.

If you talk about a parmāṅu, it would exactly have one colour, one smell, one taste, and two touches.

Any one colour, any one smell, any one taste, and any two touches. But why two touches?

Yes, any one colour, any one smell, any one taste, but NOT any two touches. Specifically, one touch of either cold or hot, and one of either positive or negative.

What about then of the other four touches?

They are formed at a grosser level by the various combination of (parmāṅu having) the first four touches.

“So, the various pudgal vargaṅā (collection) we talked about earlier, would possibly also have the other four touches”, questioned Paryāpti.

Possibly yes, but not always. For example, the vargaṅā of each of kārmaṅ body, speech, thought always constitute of only the first four touches. And the remaining five vargaṅā constitute of all the eight touches. With this level of detailing, I hope that we’d understand the intricacies of pudgal better.

“Yes, that’s lot of detailing, and wow, there is actually an ultimate unit of pudgal – the parmāṅu. Can you share more details about it?”, probed Dravya.

Definitely, we would talk about it separately. But before that we shall complete discussing some more perspectives of defining & identifying pudgal, which might be handy when we are unable to perceive its four characteristic qualities.

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