Religious Problem in India

Author(s): Annie Besant
Publisher: Theosophist Office Adyar

Page 57

JAINISM
49
opposed one to the other, Jiva and Dravya. But Dravya is to be thought of as always connected with Guna, quality. Familiar enough, of course, are all these ideas to you, but we must follow them one by one. With Dravya is not only Guna quality, but Paryāya, modification.
“Substance is the substrate of qualities; the qualities are inherent in one substance; but the characteristic of developments is that they inhere in either.
Dharına, Adharma, space, time, matter and souls (are the six kinds of substances); they make up this world, as has been, taught by the Jinas who possess the best knowledge. "*
Here yon have the basis of all Samsāra ; the Knower and the Knowable, Jiva and Dravya with its qualities and its modifications. This makes up all. Out of these principles many deductions, into which we have not the time to go ; I may give you, perhaps, one, taken from a Gathā of Kundāchārva, which will show yon a line of thought not unfamiliar to the Hindū. Of everything, they say, you can declare that it is, that it is not, that it is and is not. I take their own example, the familiar jar. If you think of the jar as paryāya, modification, then before that jar is produced, you will say: "Syāmāsţi;”it is not. But if you think of it as substance, as Dravya, then it is always existing, and you will say of it: “Syādasti,” it is; but you can say of it as Dravya and Paryāya, it is not and it is, and sum up the whole of it in a single phrase : “Syād
* Uttaradhyayana, xxviii, 6, 7. Translated from the Prakrt, hy Hermann Jacobi.