Jainism in Buddhist Literature

Author(s): Bhagchandra Jain Bhaskar
Publisher: Alok Prakashan

Page 79

( 60 )
Chapter-
JAINA PHỜILOSOPHY The Six Dravyas
The term dravya or padārtha ( substance ) in Jainism denotes any existence which possesses the significant factor of persistence d spite its numerous qualities and modifications. The Jaina theory of reality does not leave room for both an absolute permanent reality of Parmenides and an eternal flux of Heraclitus 1 It accepts only the dynamic reality which has the tlıree fundamental characteristics, viz. Utpada ( origin ), vyaya (destruction ), and dhraurya (Permanence ).2
Dravya is also the substratum of gunas (qualities) and paryāyas (modes). There is neither quality without substance nor substance without quality+ Drurya is one as a class, and is the inherent essence of all things manifesting diverse forms, In its reality it can neither he created nor destroyed; it has only permanent sulistantiality. But through its modes it secures the triple nature in character. Dravya is of six kinds, namely, Jiva (soul), pudga'a (matter), dharma (principle of motion), adharma (principle of rest), Akasa (space) and Kāla(time). The first five types of dravyas are called asti käyas (those which exist and have different pradeśas or areas like a body) and the last is named anastıkāya?
According to another classification it is of three kinds, viz.. sakriya (active) niskriya (inactive), and sakriyaaniskriya (activeinactive). The sakrıya dravyas, which have the capacity of moving from place to place, are pudgala and piva. The nişkriya druvya is against the nature of sakriya dravya. It has neit. her direct nor indirect functional power. Space comes under this classification, Kala is also included in the category of Nişkriya drduvas, though it accounts for changes in other things Sukriya riskria dravyas are those realities which move about without themselves undergoing changes or motion. These have merely uvigahana (place) The dharma and adharma dravya