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Jaina Conception of Matter
systems? of thought, in general, while substance (i. e. Dravya) is the pivotal point of philosophy of Spinoza2 and Prof. Bertrand Russel.3
Prof. Bertrand Russel defines a substances as “that which can only enter into a proposition as subject, never as predicate or relation. Metaphysically, substances have generally been held to be indestructible.”4
The Vaišeşika5 influence is evidently felt on the Jaina conception of Dravya (substance) endowed with guna and paryāya (mode),6 for like the Vaiseșika philosophy the Jaina post-Agamic work Tattvārthādhigama Sūtra of Umāsvāti defines Dravya as possessing guna and paryāya? instead of Karma (action) of the former. Karma of the Vaiseșika is equivalent to paryāya (mode) of Jaina philosophy. Besides, Sattā8 (existence or being) is one and the same in both the systems of thought, while it is categorized into six entities in
1. Astādhyāyi of Pānini, Vol. 1. 4. 3. 161; Vol. II, 6. 1.79;
Vaiśesika Sūtra, 1.1.5; 1.1. 15; Mahābhāsya of Patañjali, 4. 1. 3; 5. 1. 119; Yogabhāsya, 3.13.; Slokavārtika, Vanavāda, verses 21-22.; Abhidharmakośa, IX; Ibid., (comm), Yaśomitra; Abh. K. I. 3; Abhidharmadspa,
p. 90; The Central Conception of Buddhism, p. 22, etc. 2. Spinoza, pp. 31-9, 62-5. 3. Analysis of Matter, p. 236. 4. Ibid, p. 238. 5. Kriyāgunavat samavāyikāraṇamiti dravyalaksanaṁ -
V S., 1. 1. 14 6. Guņaparyāyavad-dravyam-TS., V. 37. 7. Ibid. 8. Sat iti yato dravyaguņakarmasu sa sattā – VS., 1.2.7;
Sattayā sāmānyena sambandhaḥ samavāyarūpo dravyagunakarmāņām sādharmyaṁ - Nyāyakandali, p. 17; Sattā savvapayatthā, savissarūvā aṇastapajjāyā Bhamguppādadhuvattā sapadivakkhā havadi ekkā - Pañcāstikāyasāra, 8.
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