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The Concept of Matter in Jaina Philosophy
Jiva and Cetanāı (soul and consciousness) are co-existent (Sahabhu), while knowledge is a paryāya of Cetanā? (consciousness) but there is a continuity between them. It is to be observed from the analysis of Saccidānanda Brahman that Sat is Reality. i. e. Dravya of the Jainas, cit and ananda (consciousness and bliss) are guņas (qualities). Sat and cit are primary and ānanda is secondary, i. e. general and particular. From the empirical point of view, guņas, because of being separable and inseparable, correspond thus to paryāya (mode) and guņa (quality) proper respectively.
The Nyāya-Vaišesika3 admits distinct and separate relation between Dravya and guņa, while the Samkhyat, Jainas and Mīmāṁsaka systems of thought accept Kathañcidbheda (somehow distinction or difference) between Dravya and guņa. The Vedānta Philosophy? maintains non-difference between them. The Jainas call the manifestation of Dravya and guna, as paryāya (mode). Sakti (capacity) is intangible, it becomes manifest. Sahabhuśakti (co-existing capacity) is guņa, 1. The Sāṁkhya guņas-Sattva (essence), Rajas (energy) and
Tamas (inertia) are Anādi (beginningless) and Ananta (infinite),. The Jaina gunas as Saktis. (capacities) are kāraņas (causes), while their paryāyas (modes) are kāryas (effects), e. g. Cetanā (consciousness) is guna (quality), while Jñāna (knowledge), Darśana (self-awareness), etc. are its paryāyas (modes). Varna (colour), etc. as guņas are causes, while Varņaparyāyas ( modes of colour ), etc. are effects. The Jainas used term 'guņa' like the Samkhya, while
the Mimāṁsaka used the word, Sakti' for guņa. 2. Ibid.: 3. Dravyāņi dravyāntaramārabhante guņāśca gunāntaram -
VS., 1. 1. 10 4. Triguņamaviveki vişayaḥ, etc. Sāṁkhya kārikā I 5. Kathañcid-bhedabhedasvarūpam gunaparyāyavat -
TS. Bhāsya Țikā, pp. 428-9. 6. ślokavārtika, Vanavāda, vv. 22-23. 7. Ekamevādvitiyam,” Chāndogya Upanişad, VI. 2.1.
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