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Jaina Conception of Matter
The Buddhists accept gunas (qualities) instead of the stuff as dharmas1 (elements); the Jainas admit both the stuff and quality. But Acārya Sankara, the Vedantin, conceives only the Brahman as the stuff according to the doctrine of self-alienation (vivartavāda). The Buddhists maintain that there is no substratum of guna and they admit dharmass or gunas as the ultimate elements, while the Samkhya accepts Prakṛti as Dravya composed of the afforesaid three gunas. In fact, gunas or dharmas of the Buddhists correspond to the Samkhya gunasSattva, Rajas and Tamas. It can be said that according to Buddhism, Dravya is nothing but gunasamudaya (collection of qualities) or guṇasandrava (series of qualities), i. e. sahabhu or samabhu of guņas (co-existence of qualities); the existence of qualities in succession (Kramabhu)8 is paryaya (mode).
In the Samkhya view Prakṛti and Purușa are beginningless while samabhu-Sattva (essence), Rajas (energy) and Tamas (mass or inertia), Buddhi (intellect), Ahaṁkāra (ego) and Manas (mind) are the paryayas of Prakṛti in some respect.
1. The Central Conception of Buddhism, p. 9. Svalakṣaṇadhāraṇād-dharmaḥ
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2. Atha Brahmajijñāseti - Brahmasutra 1. 1. Chandogya Upanisad, VI. 2. 1.
Ekamevādvitiyaṁ
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3. Svalakṣaṇadhāraṇād-dharmaḥ
4. The Central Conception of Buddhism, p. 19.
Abhidharma Kośa, I. 3.
Jain Education International
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- Abh. K., I. 3.
5. Mahābhāṣya, 4.1.3.
6. Guṇasandravo dravyamiti Ibid., 5. 119.
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7. Guṇaḥ sahabhāvi, dharmo yathātmani vijñānavyaktiśaktyādiḥ — Pramāṇanayatattvālokālaṁkāra, 7.
8. Paryāyastu kramabhāvī yathā tatraiva sukhaduḥkhādiḥ— Ibid., 8; Guna = śakti=sahabhu-natural. Sahabhuśakti is Kāraṇa (cause), while paryaya kramabhuśakti is Karya (effect).
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