Jaina Philosophy

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

Page 76

REALITY
manner, but a synthesis which is different from both severally and jointly though embracing them in its foid.' It is existence. It is 'sattā'. Both identity and difference live in its bosom. They are not different from existence as such. They are in the form of existence or existence is in the form of them. This existence is 'sat'. This 'sat' is called 'dravya'. This 'dravya' is known as 'tattva'. This 'tattva' is described as reality. This type of reality is 'tattvārtha' or 'padārtha'. Classification of Substance :
It has already been mentioned that if we look at substance from the view-point of sangraha (universality), we have only one substance, one reality and that reality is existence. From this stand-point, we make no distinction between consciousness and non-consciousness, between universality and particularity, between subject and object, between one and many. All these differences are covered by 'sat'. Hence, from one point of view, 'sat' is the only substance. This view-point leads to a form of Monism, inasmuch as it takes note of the thread of unity running through plurality which we find recorded in the earlier works of Jaina philosophy.
If we look at substance from the dualistic view-point, we experience it as composed of jīva and ajīva. The jīva is the enjoyer and the ajīva is the enjoyed from the empirical point of view. That which has consciousness is jīva; that which has not consciousness is ajīva. Dr. Radhakrishnan writes in his book 'Indian Philosophy' that which has not consciousness but can be touched, tasted, seen and smelt, is ajīva." This statement is not correct. The real criterion of jīva and ajīva is consciousness and non-consciousness respectively. The Jainas do not mean by ajiva that which can be touched, tasted, seen and smelt. These four characteristics belong to 'pudgala' only
1. Asta-sahasrī, pp. 147-8. 2. Indian Philosophy, Vol. I. p. 314.