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A.D., by the scholars. There we find that not only the word Dravya (substance) is used, but the mutual relation among the substance attributes and modes are also discussed. Substance is defined as substratum of attributes. In my opinion, this definition of substance, given in Uttaradhyayana, seems to be influenced by the Nyaya Vaisesika School. Pujyapada Devanandi defined substance as aggregate of attributes in his commentary on Tattvārthasūtra, known as Sarvarthasiddhi (c. 5th or 6th A.D.). This definition seems to be influenced by the Buddhist Skandhavada. In favour of this view Pujyapada has quoted 'gunanam samuo davvo' from the scriptures. This shows that this concept should have been prior to the c. 6th. Both the definitions of substance 'substratum of attributes' and 'aggregate of attributes' should have been in my opinion, prevalent before the c. 3rd. By synthesizing these two views through Jaina theory of Anekāntavāda (non-absolutism) the substance is defined for the first time, that which possesses attributes and modes in Umasvati's Tattvārthasūtra.
SIX SUBSTANCES (SADDRAVYA)
We have already stated that the concept of Saddravya or six substances has been developed by the idea of Pañcastikāya. By adding 'time' as an independent substance in Pañcāstikāya, the concept of six substances (Saddravya) is formulated. Though from second century to seventh century AD 'Time' was always a matter of discussion, whether it is an independent substance or not, (as it is indicated in several works from the Tattvārtha-sūtra to the Viseṣāvasyaka Bhāsya), but finally, it was accepted as an independent substance. It was seventh century AD when both the
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