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The Jaina world of Non-living
with these definitions in number of ways which have been summarised in Višeşā-vasyaka Bhāșya. Some absolutist definitions of other systems have been repudiated confirming their validity only on the basis of nonabsolutistic ground. Some of the definitions are given in the commentary of this aphorism while others are treated in later aphorisms like 5.29, 5.30 and 5.38. All are summarised below:
:
(1) (2) (3) (4)
Etymological Etymological Indeclinablity Simile-based
(5)
Philosophical-1
Dru (undergo, flow) + yat (changes) Dru (undergone by motion) + Yat (changes) Capable of being changed into beautiful products, Dru means a raw wood capable of changes into different shapes. The reality is that which is similarly modifiable. Dravya or reality is an entity capable of maintaining permanence through change. Reality is the substratum of attributes and modifications. The essence which undergoes changes, will undergo changes, and which has undergone changes.
(6)
Philosophical-2
(7)
Tritimal definition
:
It must be added that many early Jaina canons and Umāsvāti utilised definitions of reality (i.e. 3 and 4) prevalent in Vaiseșika and other systems under non-absolutist approach. One is not in a position to guess philosophical definitions. However, the later ones seem to be more elaborated and developed. These are the general definitions of reality. The specific ones will be detailed in due course. 6. This definition of reality indicates that it has dynamic (modifiability) and static (permanence) aspects. It has a dual (rather than absolute) character entwined through permanence and change in it. It is bipolar. This characterisation is an attempt of realistic blending and coordination between the two extremist philosophy of Vedanta (static) and Buddha (dynamic). The Jaina system, thus, turns out to be a synthesist. This synthetic view is supported by Mīmānsaka Kumāril and western Scholar Kant. The Jainas have shown this type of specificity in many other contexts.
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