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LXIV
PRAVACANASĀRA.
where else; and there still remains a question why and how Jainism might have taken the liberty of using these words with this meaning. The Sāmkhya idea that Dharma leads upwards and Adharma downwards is merely the ethico-religious idea quite usual in Gītā and other works. In Jainism they are non-corporeal and homogeneous-whole substances : Dr. Jacobi holds this as mark of antiquity of Jainism. To give space is the characteristic of“ Ākās'a'; it may be relative when it accommodates other substances; empty space also is possible according to Jainism, and it is called Alokākās'a which extends infinitely beyond our physical world. Jainism and Nyāya-Vais'esika agree in holding Ākās'a as all-pervading and eternal, but Jainas do not accept that sound is a quality of Akās'a. As with the Vais'esikas, time is not one and all-pervading in Jainism according to which time has a sort of atomic constitution. The coordination of the ultimate units of matter, space and time is really interesting : anu and samaya are known to Nyāya-Vais'eşika systems, but pradesła, as an unit of space, I am not aware of anywhere. That a substance is endowed with the trio of origination, destruction and permanence is peculiarly a common-sense view. deduced from such patent and visible illustrations that a ring comes into existence after a bangle is melted and reshaped, still gold is there as a permanent substance. This common-sense, view will have to be studied in the light of extreme philosophical idealism of Vedānta and Buddhism: according to the former the clay alone is real the individual names and forms being mere illusion, and according to the latter there is nothing as eternal behind the changing qualities which alone are perceived by us. The common-sense view appears to have been promulgated in the same eastern part of India where Yājñavalkya enlightened Janaka on the doctrine of Ātman etc. The realistic start never allowed any Jaina philosopher to adopt philosophical extremes.
-- 2. SUBSTANCE, QUALITY AND MODIFICATION.- Substances (dravya), qualities (guna) and modification (paryāya) are called the object of knowledge (I, 87). The substances which form the objectivity comprise the ego, the non-ego and the combinatory resultants of the two (1, 36). The substance forms the substratum of qualities and modifications, and it is constantly endowed with origination, destruction and permanence without leaving its existential character (I, 87; II, 3, 6, 13). It is the very nature of the substance to be amenable to these three states (II, 7); origination and destruction are simultaneous and interdependent, and are not possible in the absence of the substance (II, 8). This trio refers to modifications and qualities, and the
La ;
of these two see Jaini: Outlines of Jainism, pp. 22 etc.; Ghoshal: Davvasamgala (SBJ I), pp. 62 etc. and appendix p. lviii; Chakravarti: Pascāstikāyasāra (SBJ III), pp. 40-8, 101 etc.; Bhattacharya: Jaina Gazelte, Vol. XXII, pp. 242 etc. and XXIII, pp. 285 etc.; Becharadasa: Jain Sahitya Sams'odhaha III, pp. 35-42; and Jagadishachandra: Indian
Historical Quarterly IX, 3, p. 792. 1 Samkhyahārika 44. 2 Outlines of Jainism p. xxxiii. 3 See pr. 10-7 of the Translation at the end, footnote 5.
Ibid. p. 18, foot-nota l.
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