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Svetambara and the Digambara traditions agreed to accept the idea of Saddravya and no change occurred in the theory afterwards.
The six substances are now classified in the following three main divisions- Astikāya-Anastikāya, Jiva (living), Ajiva (nonliving) and Murta-Amurta. In the first classification Dharma, Adharma, Ākāsa, Jiva and Pudgala, these five are regarded as Astikāyaand 'Time' as Anastikāya (unextended substance). In the second classification Dharma, Adharma, Ākāsa, Pudgala and Kala are regarded as Ajiva (non-living beings) and the Jiva is considered as living beings. In the last classification Jiva, Dharma, Adharma, Ākāsaand Kala are regarded as Amurta (abstract) and Pudgala (matter) as Murta (concrete).
We have already stated that the development of the concept of substance in the Jaina philosophy is almost influenced by the Nyāya-Vaisesika philosophy. Jaina Ācāryas have synthesized the Vaisesika idea of substance with their own concept of Pañcāstikāya. While in Vaisesika there are nine substances, the Jainas, by adding time to Pañcāstikāya, have made them six in all. Jiva, Ākāsa and Kala remained common in both. Prthvi, Ap, Tejas and Marut, the four out of the five Mahābhutas which are regarded as substance in the Vaisesika are not recognized by the Jainas as independent substances. They are only considered as varieties of Jiva Dravya. Nor do the Jainas accept Dik and Manas as independent of substances; instead they have included three others, Dharma, Adharma and Pudgala, in their scheme of substances. It may also be noted that while the other traditions have treated Prthvi, Ap, Vāyu and Agni as Jada (non-living) the Jainas regard them as living.
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Jainism and its History
