ISJS Jainism Study Notes E5 Vol 02

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

Page 389

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mentioned in the text; however it is, through its attributes of change and motion, is admitted to be real. So time also must be considered real. The real or absolute time, as contrasted with the relative time, is constituted by simple elements known as kālāņus or instants. Instants, points and atoms are the characteristics conceptions of Jaina thought and in this respect it has a wonderful corroboration from the field of Modern mathematics and physics.
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So, kāla (time) is not an astikāya. It is distinctly a real entity which accounts for changes in other things. Such are the characteristics of real time. This should not be confounded with Vyavahāra kāla or relative time which is measured by some conventional units of either long or short duration. These conventional distinctions would have no meaning if they are not coordinated in a single real time series.
Theory of existence:
The term dravya (substance) denotes any existence which has the important characteristics of persistence through change. Pancästikäya admits only the dynamic reality or dravya. Dravya then is that which has permanence and its manifestations through change of its attributes resulting in its modes. Utpada origination, Vyaya the destruction are real. Kundakunda in explanation of existence ('satta) says: "Existence (substance) is one (as a class). It is inherent essence of all things. It manifests itself through diverse forms. It undergoes infinite modifications. It has the triple characteristics of origination, destruction and permanence. It also has the antithetical qualities, i.e. it may be described by the opposite".2
Substance, qualities and Modes:
The dynamic substance or dravya is always associated with certain intrinsic and inalienable qualities called gunas. Thus the yellow colour, mallability, etc, will be the qualities which must exist in some state or form. This is its mode of existence or paryāya. This mode or paryāya is subject to change. It may be destroyed and a new mode may appear. But this origination and destruction are relevant only to paryayas or modes and not to dravyas, the constitutive substance that can neither be destroyed nor created and so is eternal.
Satta savvapayatthā savīssaruvā anätapajjāyāl
Bhānguppäddhuvattā sappadivakkhā havadī ekkā// Pañcāstikāya 1.9
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STUDY NOTES version 5.0