Jain Journal 1979 01

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

Page 24

110
of a soul etc. are also termed as pradesas. The material particles occupying space-points are known as paramāņus or aṇus (atoms).
Of the six substances, the pradeśas of each of the four, viz. a soul, the medium of motion, the medium of rest and space, are inseparably mixed up. The material paramāņus are not inseparably mixed up. They can be divided as well as united. Time consists of particle-like independent entities which never mix up. Hence, it is not an extensive substance. Each time-unit is, really speaking, an independent substance. Thus, there are as many time-substances as there are time-units.
JAIN JOURNAL
As regards the exact definition of substance as such, the Acārānga, the Sutrakṛtānga, the Bhagavati etc. are silent. It is the Uttarādhayana that gives a clear definition of substance for the first time. It defines substance as the possessor of qualities and modes. The distinction between qualities and modes is that qualities are possessed only by the substance, whereas modes are in both the substance and the qualities11. What are qualities and what are modes ? Those characteristics which are always associated with a substance are qualities and those which are not always associated with it are modes. A substance possesses both. Thus, that which makes distinction between one substance and another is called quality (guna) and that which makes modification of a substance as well as a quality is called mode (paryāya).
The Tattvarthasutra upholds the definition given by the Uttarădhyayana at one place12 but formulates another definition at another place13. In one aphorism it maintains that a substance is possessed of qualities and modes, whereas in another aphorism it makes the substance identical with existence or reality and then defines it as characterised by origination, destruction and permanence. Origination is the attainment of another mode by a substance by means of external and internal causes without giving up its essential characteristics. Similarly, the loss of the former mode is destruction. As there is no origination or annihilation of the inherent nature or essential quality of the substance, it is permanent. Thus origination and destruction are nothing but the changing forms or modes of the existing or real substance and permanence is the same as the essential attributes or fundamental qualities of the same. Hence, a real (sat) or a substance (dravya) is possessed of both change and permanence. Change means origination (utpāda) and destruction (vyaya) of different
11 Uttaradhyayana, 28.6
12 Tattvarthasutra, 5.38 18 Ibid., 5.30