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2
The Concept of Matter in Jaina Philosophy
is eternal, for there is no change in its eternal form from the point of view of its existence and it is regarded as non-eternal in its non-eternal forms from the point of view of modesdecrease and increase, for, if there be a change in one part of the Universe, there occurs a change in the whole of it.
According to Jaina philosophy, Dravya (substance) endowed with guna and paryaya (quality and mode or modification) is conceived as Reality. Sat (existence) is the characteristic of Dravya and origination, decay and permanence characterize Reality i.e. Sat-Dravya1. Dravya2 is the crux of Jaina Metaphysics and Physics in particular and a central theme of some Indian
Antavam ni-ie loe dhīro ti pāsai-Sūtrakṛtānga, 1.1.4 (6); Majjhimanikāya II, Cülamālumkiyaputta Sutta, 13 for the eternality and non-eternality of the Universe. In this connection see also Bhagavati, 9. 33. 387 ff.; 2. 1. 90 ff. for eternality and non-eternality, finiteness and infiniteness of the Universe.
1. Utpadavyayadhrauvyayuktam sat-Tattvarthadhigama Sūtra, V. 29.; ṣad-dravyalakṣaṇam-Sarvarthasiddhi, V. 29. 2. Namasthapanadravyabhavatastannyasaḥ-TS., 1.5.; Davvao ...bhāvao-Bhagavatf, 2. 1. 90, Dravyārthikanaya (substantial) and paryayarthikanaya (mode) point of view; TS. Bhāṣya, V. 31, pp. 399-401; Dravyacara (external conduct) and Bhāvācāra (internal conduct ),; Pañcāśaka, 6; Dravyakarma and Bhāvakarma (Physical and psychic actions ),; Satkhandagama, Vol. 13., p. 43; Bhagavati, 25. 4. 733; TS., V. 37, 39; Satkhandagama, Vol. 3, p. 2; Ibid., Vol. 15, Uttaradhyayana, 28. 6 ff. Tattvärtha Rājavārtika, V. 29, 30; Tattvartha Slokavārtika, V, 29, 30; TS. V. 37; Sarvārthasiddhi, V. 38; T. Rajavārtika, V. 38; T. Šlokavārtika, V. 38; Satkhāṇḍāgama, Vol. III, p. 2; Viseṣāvaśyakabhāṣya, gāthā, 28; Laghiyastrayam, 1. 2. 7, p. 3; Pramāṇamimāmsā, 30, p. 24; Pravacanasāra, Vol. II, p. 123, etc.
p. 33.
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