Jainism and Mahavira

Author(s): Bhagchandra Jain Bhaskar
Publisher: Digambar Jain Sahitya Sanskriti Sanskaran Samiti

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here as dual character of entities exists in respect of its own individuality and does not exist apart from and outside this nature (Sarvamasti svarupena pararupena nasti ca). In relativistic standpoint, both being and non-being can exist together. The theory of Relativity which is also supported by Einstein is practically accepted by all as a perfect mathematical theory in the scientific world. DRAVYAS OR TATTVAS
Reality or substance in Jainism is distinguished from Dravya. Dravya means that which exists and possesses three fundamental characteristics, viz. origin (Utpada), destruction (Vyaya) and permanence (Dhrauvya). It maintains its identity through its several qualities and modes. The Dravya in its reality can neither be created nor destroyed; it has only permanent substantiality. But through its modes, it secures the triple qualities. There is neither quality without substance nor substance without quality. Hence these two are not incompatible in their nature.
Dravya in Jainism is of six kinds, namely, Jiva (soul), Ajiva (non-soul), Dharma (principle of motion), Adharma (principle of rest), Akasa (space), and Kala (time). The first five types of Dravyas are called Astikayas (those exist and have different pradesas or areas like a body) and the last is named Anastikaya. According to another classification it is of three kinds, viz. Sakriya (active), Niskriya (inactive) and Sakriya-Niskriya. The Sakriya Dravya, which have the capacity of moving from place to place, are Pudgalas or Jivas. Contrary to this, the Niskriya Dravyas are space and Kala, Sakriya-Niskriya Dravyas are those realities which move about without themselves undergoing changes or motion. Dharma and Adharma are Sakriya and Niskriya Dravyas respectively. Pudgala alone is Murta (having forms) which possesses the sense qualities of contact, taste, smell, sound and colour. In an other classification, the Dravyas or Tattvas are divided into seven categories, Viz. Jiva (Soul) Ajiva (non soul) Asrava (inflow of Karmic matter) into the soul, Bandha (bondage of soul by Karmic matter), Samvara (stoppage of the inflow of the Karmic matter), Nirjara (shedding of Karmic matter), and Moksa (liberation of soul from Karmic matter). Conception of Soul (jiva)
According to Jaina philosophy, soul is eternal and beginningless. It has life, consciousness, Upayoga (knowledge and
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