Sambodhi 1979 Vol 08

SR No.: 520758
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1979
Total Pages: 392
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 8 MB

Page 51

THE CONCEPTION OF REALITY IN JAINA METAPHYSICS AS REVEALED IN THE WORKS OF
ĀCĀRYA KUNDAKUNDA
J. C. Sikdar Introducton:
The study of Jaina metaphysics in the works of Ācārya Kundakunda reveals that metaphysics is something which is co-related with physics, but the metaphysical inquiry goes beyond the scope of physics. Metaphysics deals with the living and non-living substances, while psychology explains how the mind reacts to the objects of Nature. It is one of the necessary aspects of metaphysics, as it is the scientific study of soul which is the central theme of knowledge. It is the whole scheme of experience which helps one to understand ontology-the problem of being and becoming, materialism, etc. Epistemology is an integral part of philosophy, as it is the study of realities - the main object of knowledge. It is also intimately connected with psychology, logic and ethics, for it deals with the consciousness of soul, the nature, origin, conditions, factors, limits and validity of knowledge, and the conduct and values of life respectively. Ethics is the continuation of the metaphysical and psychological aspects of studies. Ethics is the moral consideration of all forces of life and Nature. It gives an insight into how man started the estimation of the value of life from the first stage of civilization. Logic is the formal and scientific exposition of a system of thought evolved out of the formulation of thought going on for sometime. When it is formulated, it governs future thought, religion, philosophy, psycology, epistemology and ethics. Apart from this position in relation to different branches of knowledge it appears as an independent study later on. All these subjects have been embodied in the works of Acārya Kundakunda in his own manner. They need a careful study in detail for a glimpse of Jaina metaphysics in his works. But here I shall confine myself only to the study of the conception of Reality in Jaina metapsysics as embodied in his works in the light of the metaphysical views on them as reflected in other Jaina, Vedic and Buddhist literatures.
Ācārya Kundakunda conceives Dravya as Reality in this way that Dravya is the inherent essence of all things manifesting itself in and through infinite par yayas (modes) and it is endowed with gunas (qualities) and it reveals permanence and change inherent in it to be real. And Dravya is possessed of the unchanging nature of Sat (Existence).2