Jaina Philosophy

Author(s): Mohanlal Mehta
Publisher: Bharatiya Vidya Bhavan

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JAINA PHILOSOPHY: AN INTRODUCTION
of this reality, according to Jainism. Existence is neither 'Consciousness Alone' nor 'Matter Alone'. When we analyse reality in this fashion, our stand-point comes in clash with the Absolute Idealism and the Absolute Materialism. The Jainas hold that Existence is all-inclusive. If you say that it is nothing but Pure Consciousness, you commit a blunder. If you describe it as Pure Matter, you are guilty. It is neither sheer consciousness nor mere matter. Both consciousness and matter are included in it.
Characteristics of Existence :
Umāsvāti defines sat as possessing origination, decay and permanence.' When a substance, conscious or non-conscious, originates without leaving its own nature, it is called origination. As for instance, a jar originates from clay without leaving the nature of clay. Decay is the name of leaving the former mode. As for example, clay leaves its former mode when it becomes a jar. Permanence is the essential characteristic of a substance which remains unchanged in both the conditions, viz., origination and decay. It is neither created nor destroyed. It is changeless. As for instance, the essential nature of clay remains unchanged among its various modes.2
In the Jaina canons we do not find the word 'sat' as the criterion of reality or substance. Only the word 'dravya' has been used there. As it is mentioned in the Anuyogadvara-sūtra that the universal criterion of reality is 'dravya' (substance) and the particular characteristics of reality are the jiva dravya and the ajīva dravya, i.e., the conscious substance and the non-conscious substance. Umāsvāti developed this canonical concept of 'dravya' (substance) into 'sat' (existence) and made no distinction between 'sat' and 'dravya'. His language was
1. Utpadavyayadhrauvyayuktam sat - Tattvārtha-sūtra, V. 29. 2. Sarvārtha-siddhi, V. 30.
3. Anuyogadvāra-sūtra, 123. (Avisesie davve visesie jivadavve ajivadavve ya.)