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________________ JAIN VIEW OF CREATION 109 metaphysics that postulates these two peculiar substances of dharma and adharma. Kala is in only a figurative sense a substance; it is devoid of extension. All other substances possess extension and are therefore called astikayas (magnitudes). Space is the locus of extension or of extended things. Out of the six substances matter (pudgala) is liable to integration and disintegration. The smallest parts of matter which cannot be further divided, being partless, are called atoms (anus). Two or more such atoms may combine together to form aggregates or compounds (samghata or skandha). Atoms and their products (aggregates or compounds) possess the four qualities of touch, taste, smell and colour. It is the quality of touch that brings about the atomic combination. The atomic aggregation is an automatic function resulting from the inherent or essential nature of atoms. The atomic theory of the Jains differs from that of the Naiyayikas in some important details; one very important difference is : the Jains hold that the atomic aggregation is an automatic function whereas the Naiyayikas assert that "Motion is first produced in the atoms as a result of God's will. This motion produces conjunction of two monads giving birth to a diad. Three diads or binary atoms make one tertiary. From this last is produced the quadrate, and so on, until the great masses of earth, and water, and light, and atmosphere are formed."8 The Jains define a substance as that which possesses gunas (qualities, essential unchanging characters) as well as paryayas (accidental, changing characters or modes or modifications). In so far as the essential characters of the ultimate substances are abiding, the world is nitya (eternal, or permanent) and in so far as the accidental characters undergo modification, the world is anitya (subject to a change). Since the six ultimate substances exhaust all namable and knowable objects and explain among themselves the whole world, there is no need of God or some other Agency to create them and bring them into existence. From the account given above it is clear that according to the Jains, the world made of six ultimate substances (dravyas), which are eternal and indestructible, is eternal, without beginning or end. The conditions or modes of these substances, however, constantly undergo changes. And it is time which helps substances to undergo these changes or modifications or modes. Incidentally, we may note here the Jain universal cycle--or eternally revolving wheel of Time. Each Kalpa (aeon) has two eras : the avasarpini (descending era), in which dharma (piety), truth, happiness, etc., go on decreasing until in the end chaos and confusion and misery reign over the earth; and the utsarpini Jain Education International For Private & Personal Use Only www.jainelibrary.org
| SR No. | 001868 |
| Book Title | Studies in Jain Literature |
| Original Sutra Author | N/A |
| Author | V M Kulkarni |
| Publisher | Shardaben Chimanbhai Educational Research Centre |
| Publication Year | 2001 |
| Total Pages | 114 |
| Language | English |
| Classification | Book_English, Literature, & Story |
| File Size | 14 MB |