Vaishali Institute Research Bulletin 6

SR No.: 522605
Original Sutra Author: N/A
Author: L C Jain
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1988
Total Pages: 312
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 5 MB

Page 306

Nature of Reality as Conceived in Jaina Philosophy
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is this that Dravya (Substance, i.e. Reality) is endowed with the quality of Sat (existence or substantiality) and characterized by the three potent factors origination, decay and permanence, and is the substratum of qualities and modes, 1
Akalanka has dealt with the problern of the nature of Reality in the light of other Indian systems of thought and holds the view that Reality is neither substance alone nor modes alone, but is characterized by both of them. There exists a relation of identity-cum difference between the substance and its modes, for they are not absolutely distinct like the substance and its quality or qualities as conceived in the Nyāya-Vaiśesika philosophy nor absolutely identical as advocated in the Vedāntic eternalism or the Buddhist momentarism3. They are identical in this respect that they are inseparable, but different from the point of view of mental differentiation. So Dravya (Substance) is not absolutely changeless and its paryāyas (modes) are not discrete There is a series of paryāyās in a Dravya having a relation of relative identity between the previons paryāya and the posterior paryāya like the relation of cause continuum and effect-continuum. Therefore, they are absolutely non-different from one another, for they exist through them and they make the psychical phenomena of recognition and memory possible. 5
Dravya (Substance) retains its essential nature in the midst of series of changes which take place in it. Therefore, Dravya (i. e. Reality) is dynamic in nature and does not always undergo transfor. mation without giving up its essential nature. In this way, it is
1. “Davvan sallakkhaniyari uppādavvayadhuvattasamjuttam / Gumapajjayāsayam vā jam tam bhannamti savvanhu //”,
Pañcâstikāyasära, 10. 2. "Tad-dravyaparyāyātmartho bahirantaśca tattvari”,
Akalanka's Granthatraya, p. 3. 3. “Atyantābhedabhedau na tadvato na parasparam /
Drśyādrśyātmano buddhinirbhasaksaņabhangayoh ” Ibid., p. 48.
"Tādātmyaniyamo hctuphalasamtānavadbhavet!”, Ibid., p. 45. 5. "Tadayam bhāvaḥ svabhāveșu kuntalādişu sarpavat/...... anyathā
smarana pratyabhijni abhāvaḥ syāt tadevam parasparaparinama. parigate/vivarttäbitavividhaparyāyaravasthantaramanubhavati ?".
Ibid., p. 112. 6. “Adravyt dravati droşyatyekānekan svaparyaya /" Ibid. p. 45.