Jain Journal 1968 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 41

JANUARY, 1968
127
and coupled with utpāda (origination), vyaya (decay) and dhrauvya (permanence) 19. In other words, the undivided whole of infinite qualities only is conceived as dravya (substance).
The Universal Principle of Reality is dravya (substance) while its particular characteristics are jivadravya (living substance) and ajīvadravya (non-living substance)20. Except in the extreme views of Monistic Spiritualism (cidātmakatattva) of Advaita Vedānta and Absolute Materialism of the Carvakas there appears to be a kind of dualism between soul and non-soul, the central theme of studies, in every philosophy, e.g., puruşa and the praksti of the Sāmkhya, the cetanadravya and jadadravya (sentient and non-sentient substances) in the Nyāya-Vaiseșika and Mimānsā, mana (mind or consciousness) and rūpa (matter) in the Buddhist philosophy ; cit and acit in the Ramanuja Vedānta. The Jainas accept both the aspects of Reality in the form of jīva (soul) and ajiva (non-soul).
It is realised by the Jaina seers that the jivas (souls) and ajīvas (nonsouls) are eternal. So, according to Jaina philosophy the basic țattvas (realities) are not one but six dravyas (substances). Jivadravya (living substance) is soul and ajīvadravya (non-living substance) includes dharma (principle of motion), adharma (principle of rest), ākāśa (space), pudgala (matter) and kāla (time). All except pudgala (matter) are non-corporeal ; except jīva (soul) all are ajīvadravyas (non-living substance). Among them dharma (principle of motion), adharma (principle of rest), ākāśa (space), and kāla (time) are arūpi-ajīvadravya (non-corporeal non-living substance), while pudgala (matter) is rūpi-ajivadravya (corporeal non-living substance). Action and reaction take place in the universe due to them. They are anādi (beginningless) and ananta (infinite). So the Jaina seers avoid the question of creation and beginning. According to them, there is no creation for these substances. They are śāśvata (eternal) ; they maintain their respective existence. In the case of these real substances neither kutasthanityatā (absolutely unchangeable permanence) of Reality of the Vedānta nor kşaņikatva (momentariness) of the entities of the Buddhists is proved. These six substances : dharma, adhrama, ākāśa, jiva, pudgala and kāla are permanent in change as having origination, decay and permanence, they are not kuțasthanitya (absolutely unchangeable) nor momentary. In the midst of the series of eternal and infinite changes occurring in them they persist as parināmanitya dravyas (permanent-in-change substance), for they are eternal, independent and permanent realities from the substantial point of view, yet they are also changing in nature from the modal point of view.