________________
122
JAINISM
If we refer to Jiva and Ajīva as the two principles constituting Reality, Jainism may be referred to as a dualistic system. The system may be described also as pluralistic inasmuch as the principle of Ajīva itself is understood with the help of the five categories that come under it.
In Jainism the categories which are existent, real and are related to space by being in it are referred to as astikāyas. There are in all five astikāyas, viz., jīva, pudgala, dharma, adharma and ākāśa. Another aspect of the astikāyas is that they are all manifested in their changing modes and differing qualities. The most important significance of astikāya is that it has existence and is also extensive.3
Kāla is not considered as an astikāya since it certainly is not 'in' space, though coeval with it. But for this it shares the other properties possessed by the other categories. The five astikāyas along with kāla are the six ultimate categories accepted in Jainism. The term Substance or Dravya is made use of to denote the six categories. Since all the six categories are existent, are capable of assuming different modes and exhibit varying qualities, the definition of dravya that we find in Jainism is this : “That which maintains its identity while manifesting its various qualities and modifications and which is not different from sattā is called dravya."4
The three aspects of substance mentioned above are extremely significant since they all point to the realism of the Jaina philosophy. The term existence (sat) signifies the substantiality of the world outside the perceiver's mind. The world of matter and non-matter is not a mere construction of the mind. It has its independent existence in rerum natura. The Sar vārthasiddhi points out that essentially substance does not change. The terms 'origin' and “decay' only refer to the changing modes of the substance which in
disciples, Gautama, is believed to have said : “Gautama, the Universe is composed of the five extensive substances. They are the medium of motion, the medium of rest, space, soul and matter." From the fact that a separate place was given to time in the same work, it can be inferred that even at the time of Mahāvīra there were two schools of thought in Jainism. This two-fold reference to Reality is significant also in this respect that the first five were considered to be extensive and the sixth, as non-extensive.
3 Dravya-sangraha, 24 4 Pañcāstikāya, 8 5 V. 30
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
