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16
The Concept of Matter in Jaina Philosophy
first of all in thought, accepted the nature of the world as endowed with the five elements (pañcabhūtas? or pañcadhātus2 or pañcaskandhas).3 On the basis of this postulation other thinkers began to make a clarification of the nature of Acetanatattva of Ajivadravya.
As to the essential nature of six categories of Dravya (i. e. Reality) as determined by the two divisions of DravyaJīvadravya and Ajsvadravya in the Jaina Agamas and the post-Agamic works, it is explained that the five extensive substances, viz. Dharma (principle of motion), Adharma (principle of rest), Ākāśa (space), Jiva (soul), Pudgala (matter) and Kāla (time) the sixth substance, are permanent in their nature and fixed in number as the sole constituents of the universe; and all except pudgala are non-corporeal.4
Ācārya Kundakunda explains that the five extended reals manifest themselves in various forms through their numerous qualities and modifications and fill the three worlds.5 In other words, they are the constituents of the cosmic universe. They maintain their permanence through the manifestation of their various qualities and modificiations and constitute the substance, i. e. Reality, together with time which is endowed with the qaulity of permanence-in-change. That is to say, “these five reals are being and becoming. They maintain 1. Svetāśvatara Upanisad, 1.2. 2. Dighanikäya, Samaññaphala Sutta, see the view of
Ajitakeśakamball. 3. Sntrakstānga, 1. 1. 17. 4. Pamcatthikāe na kayāi nāsi na kayāi natthi, na kayāi
na bhavissai bhuvis ca bhavai ya bhavissai ya dhuve niyae säsae akkhae avvae avatthie nicce arūvi — Nandisūtra, 58; Poggalathikāyam rūvikāyam -- Bhs., 7. 10. 305;
TS., V. 4; PS., 22. 5. Jesiṁ atthisahāo gunehim saha pajjaehirn vivihehitn
Je homti atthikāyā ņippannam jehim tellokkaṁ -- PS., 5. 6. Te ceva atthikāyā tekkaliyabhāvapariņadā Riccā
Gaccharti daviyabhāvam pariyattanalimgasamjuttā, Ibid., 6
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