ISJS Jainism Study Notes E5 Vol 02

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

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INTERNATION
SCHOOL
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Another important feature of substances in Jain philosophy is that each substance is eternally independent and complete in itself. No substance has origination from ab-initio i.e. totally new and no substance gets totally destroyed. Similarly no substance is dependent on other substances. No substance does anything for any other substance and neither obstructs in the functioning of other substances. From practical point of viewpoint, however it is said that all substances are inter related but from absolute viewpoint no substance is the doer of anything for any other substance. 18 Every substance stays in its nature and they do not enter or interfere in the nature of other substances. Following verse from Kundakunda is worth mentioning here in this context19.
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SELF STUDY IS THE SUPREME AUSTERITY
स्वाध्याय
राप
These substances do meet each other, interact with each, support other's activities; but they never leave their nature or adopt the nature of other substances. Like Kundakunda, other ācāryas have also said similarly; notably Acaryas Virasena and Kartikeya.
AN STUDIES
3.0 General and specific attributes of substances.
As we have seen earlier, each substance has infinite attributes. Some attributes out these are generic in nature i.e. found in more than one substance types while the others are termed specific or unique to a particular substance type. Generic attributes which are found in all substances, be they sentient or insentient are as follows:
STUDY NOTES version 5.0
Existence eternal existence (Astitva) i.e. by its virtue the substance exists forever and can be neither created nor destroyed.
Causal efficiency or functionality (Vastutva) i.e. every substance is capable of performing a purposeful action (artha kriya)
Substantive-ness or fluency or persistence (Dravyatva) i.e. due to this attribute the substance keeps on changing e.g. the ocean keeps on changing its modes by having waves at every moment but it always stays as ocean.
Objectivity or measurability (Prameyatva) i.e. by its virtue a substance can become an object of knowledge.
• Extension in the space / occupying space or some sort of form (Pradeśatva) i.e. by virtue of this attribute a substance can occupy space and have some shape / form.
18 Samayasara by Kundakunda commentary verse 309
19 Samayasara chapter karta- karma, Annonnam pavisamtā dimtā ogāsamannamannassa, Melamā vi ya other, niccam sagasabbhāvam na vija hamti.
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