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NATURE OF REALITY AS CONCEIVED IN
JAINA PHILOSOPHY
Dr. J. C. SIKDAR*
In Jaina Philosophy Sat (Existence) is conceived as the differentia of Dravya (Substance),' characterized by origination, decay and permanence. It is admitted as an objective Reality and recognized as the highest universal, for it is the unifying principle of all existents under the concept of 'being existent' on a common objective foundation of existence itself. So that (Existence) relates to Substance, quality and mode and three aspects of Reality, viz. origination, decay and permanence. It acts as the basic principle to make analysis of the five categories. Dravya (Substance), viz. Dharma (Principle of motion), Adharma (principle of rest), Ākāśa (Space), Jiva (Soul) and Pudgala (Matter) as astikāyas (extended reals), because the perceptible Universe appears as astirupa (isness-like), having its fundamental cause 'Sat' also as astirūpa (oness-like).
As to the conception of Sat and its nature, different views have arisen in the field of Indian philosophy with its speculative developinent, but one tangible idea has emerged out of their critical study that "Sat'
* L. D. Institute of Indology, Ahmedabad. 1. "Sad-dravyalakṣaṇan”, Sarvārthasiddhi, ch. V. 29, p. 300
Pnjayapāda. 2. “Utpadavyayadhrauvyayuktam Sat," «TS., ch. V. 29. Umasvati.
"Satta savvapayatthä savissarūvā anamtapajjāyā / Bhainguppādadhunattā sappadivakkhä havadi ekkā //
Pañcâstikāyasamayasara, 8, Kunda Kunda. 4. “Goyamā; Pamca atthikāyā-pa, tamjaha-dhammatthikãe adhammatthikāe āgāsatthikāe jivatthiae poggalatthikke, 1
Bhagavati, 2. 10. 118. “Ajivakäya dharmādharmäkāśapudgalah/Dravyāņi Jivāśca/
Nityavasthitānyarūpāņi ca/Rūpiņaḥ pudgalah/”, Ts., ch. V. 1-4. 5. "Sattä sayvapayatthā savissarüvā añanitapajjāyā / Bhamguppādadhuvattā sappadivakkha hayadi ekkä //",
Pañcāstikāyasamayasara, 8.
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