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both the Svetambara and the Digambara traditions. This shows that the concept of seven categories (Tattva) has also its origin in Sūtrakrtānga and has taken final shape in due course of time and got finalized in c. 3rd or 4th A.D. During the c. 7th-10th A.D. these ideas had properly conceptualized as it is described in details with their various classes and sub-classes.
We find that at the root of the formulation of the concepts of seven or nine-fold categories, six-fold substances and the sixfold Jivānikāya, is the basic idea of Pañcāstikāya. The Jaina thinkers, of course, have developed the concept of six substances by synthesizing their conception of Pañcāstikāya and the idea of substance as it is found in the other philosophical systems. In the following pages we will try to see as to how it has worked out.
SUBSTANCES (DRAVYA)
What is known as substance is the fundamental constituent of the universe. The Sat, of the ancient Indian philosophical traditions, has taken the form of Dravya (substance) later on. As a matter of fact, the philosophical traditions which regard the ultimate reality as one and unchangeable have adopted the world ‘Sat' and those which consider the reality as many and changeable have used the word substance (Dravya), instead of ‘Sat’. In the systems of Indian thought like Nyaya and Vaisesika etc. the use of the word substance (Dravya) or Padartha remains in vogue. So far as the Jaina philosophy is concerned, though, we find the term Dravya in Ācārānga yet the word is not used in any technical sense.
In Uttarādhyayana, the word 'Dravya' is mentioned for the first time. That particular chapter of Uttarādhyayana, wherein Dravya discussed is regarded as relatively later, of c. 2nd or 3rd
153 Jainism and its History
