Key of Knowledge

SR No.: 006702
Original Sutra Author: N/A
Author: Champat Rai Jain
Publisher: ZZZ Unknown
Publication Year: 1919
Total Pages: 1204
Language: English
Classification: Book_English
File Size: 25 MB

Page 714

THE SIDDHANTA.
693
claims that no world-process is possible without them. Even when portions of the universe are destroyed, these realities do not disappear or become merged in one another; for there can be no such thing as an absolute praluya. Even Vivekananda maintains (* Jnana Yoga, Part II, p. 26):
“I should rather follow the.........Opinion that this quieting down is not simultaneous over the whole universe, but that in different parts different things are going on.”
It is not to be supposed that the word 'substance' used in reference to the six realities of Jainism, means only physical substances, such as stones. Matter is naturally included in these six realities, but the remaining five are very different in their nature and bear no resemblance to it. The best way to understand their nature is to consider them as different kinds of forces, or rhythm, hence, activity, since they all perform certain functions.
These six realities are thus defined in the Uttaradhyayana Sutra (“Sacred Books of the East,' Vol. XLV. pp. 153-4):
"Dharma, Adharma, space, time, matter, and souls are the six kinds of substances; they make up this world. Dharma, Adharma, and space are each one substance only; but time, matter and souls are an infinite number of substances. The characteristic of Dharma is motion, that of Adharma immobility, and that of space, which contains all other substances, is to make room for everything. The characteristic of time is duration, that of soul the realisation of knowledge, faith, happiness, and misery. The characteristic of matter is sound, darkness, lustre, light, shade, sunshine, colour, taste, smell and touch. Substance is the substrate of qualities; the
whether the notion that a god made the substances of nature, or whether they are self-subsisting and eternal ? And as to this the answer can be only one, namely, that which has been given in these pages.