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Thus the Jaina concept of six substances (Saddravya) seems to be quite original. We can only find its partial similarity with other traditions. The main reason behind this is that the Jainas have developed their idea of six substances (Saddravya) on the lines of their own theory of Pañcāstikāya.
SAT-JIVĀNIKĀYA
Along we also find the concept of Sadjivānikāya (six fold living beings) in Jaina canons. This concept has developed from Jivastikāya, one of the Kayas in Pañcāstikāya. The six kinds of Jivastikaya are Prthvi-Kaya (earth), Apkāya (water), Vayu-Kaya (air), Tejas-Kaya (fire), Vanaspati-Kāya (vegetation), and TrasaKaya (mobile beings). The use of the word Kaya (body) for earth etc. is found even in the remote past. In Pāli Tripitaka Ajita Kesakambali calls Prthvi, Ap, Tejas and Vayu, the four Bhutas, as Kāya; but Pakudha Kaccayana adds three more to the list, i.e. Sukha (happiness), Duhkhas (sufferings) and Jiva (living being) and make them seven in number. The Jainas' position is a little different. First, they regard the five Jiva, Ajiva, Dharma, Adharma, Ākāsa and Pudgala as Kāya (Astikāya) and then include Prthvi, Ap, Tejas, Vayu, Vanaspatiand Trasa (six in all) under Jivānikāya. Thus there are two concepts- Pañcāstikāya and Ṣadjivānikāya, and both have been prevalent in Jainism in the fourth-third century BC in their crude form, though they were developed and systematized in third to fifth century AD.
There are distinct references to the Sadjivanikaya in the first chapter of the Acārānga and in the Sūtrakṛtānga also. It is generally accepted by scholars that all these scriptures are of the fourth Jainism and its History 156
