Jaina Ethics

SR No.: 001334
Original Sutra Author: N/A
Author: Dayanand Bhargav
Publisher: Motilal Banarasidas
Publication Year: 1968
Total Pages: 314
Language: English
Classification: Book_English & Principle
File Size: 15 MB

Page 68

Metaphysical Background Kāla or time is also a substance. The time-substance consists of many samayas (the smallest unit of time consisting of the period taken in going of the smallest particle of matter from one pradeśa to another pradeśa). Nature of reality
Having discussed the general nature of the six dravyas or substances, we are faced with the question of definition of sat or reality. These six dravyas—the self, the matter, the time, the space, and dharma and adharma-are characterised by sat. What is sat ? We have, on one hand, Vedāntins who define sat as unchangeable in all three times. According to this definition transcendental self or Brahman is the only reality, everything else being changeable. Buddhism, on the other hand, thinks that there is nothing permanent in this universe as everything, whether self or non-self, is undergoing change every moment. The Sāṁkhya philosophy adopts a middle course and holds purușa to be of permanent nature without change whereas prakrti is held to be permanent with change.
The Jaina view in this respect is based on its general principle of non-absolutisin; and reality, according to Jainism, consists of continuity with change.' Substance is not only the constant substratum but also its changing modes.2 The essence of a substance is never annihilated and that is the idea in saying that an object is permanent. Sometimes the unchangeable essence of the substance is taken into consideration (dravyārthikanaya) and sometimes its modification (paryāyārthikanaya ). Both of them are equally real.
The substance (dravya) does not change but the modes (paryāya) change every moment. Thus, though the substance changes in appearance, it remains the same in essence, just as a piece of gold is permanent with regard to its substratum, even though it may be changing with regard to its modifications like necklace, anklet, ear-rings etc., just as the ocean is permanent with regard to its water but it is ever-changing
1. 2. 3. 4.
Tattvärthasūtra, 5.29. Ibid., 5.37. Ibid., 5.30. Ibid., 5.31.