Jaina World of Non Living

SR No.: 001658
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2000
Total Pages: 306
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 17 MB

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The Jaina world of Non-living
reality accepted by other systems in terms of retreat or collection of attributes and (4) validity of using neuter gender in the aphorism 5.2.
2. This aphorism indicates the similarity among the realities of aphorism in terms of their common designation-Dravya (reality). The extensive-ness is the other similarity.
3. Every philosophical system postulates some basic entities under a generic name. The Jainas call it 'Dravya' (reality). Other seemingly synonyms may be tattva, artha, tattvārtha and padartha. However, whereas Dravya is the general name for all the basic realities of the Jainas, the other systems take it as a specific name under their general basic entities. It has been translated here as 'reality' rather than 'substance' as the later term connotes an idea of materiality while there are many non-material entities involved like space, medium of motion and rest and even the soul (disembodied Jiva).
4.
The term 'Dravya' is very common in Jaina texts indicating its varied meanings. Out of four positings (Nikṣepas), there is one substantive positing (Dravya). There is a specific standpoint called 'substantive' (Dravyarthika) along with a modal standpoint. The conduct of people may be external (Dravya) and internal (Bhāva). There is an external or physical (Dravya) karma and psychical karma. There is physical worship and phychical worship, physical mind and phychical mind and so on. Thus, the term 'Dravya' may mean 'substantivity, external, physical and reality as a whole as such depending upon the context. These various meanings are covered by its etymological meanings to indicate the capability of an entity to become this or that. The different meanings as above are just different ways of communication of its modificational character in intellectual or substantial entities.
5. Despite varied meanings, the term "Dravya" could be defined etymologically and grammatically in such a way that all the above meanings could be covered. It would be realised that those meanings are just different ways of communication of its modificational character of physical, intellectual, psychical or substantive entities to be capable of transforming (or transformed by) into this or that. The commentary deals
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