Sambodhi 1979 Vol 08

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 54

The Conception of Reality in Jaina Metaphysics
bowl instead or vice versa, and we can break a bangle and make an earring, or vice-versa, But in the first case what persists in the midst of changing forms like jar, bowl, etc., is clay and in the second case what persists in the midst of changing forms like bangle, ear-ring, etc. is gold. It is what persists in the midst of change, that is clay in the first case and gold in the second, that is called Tattva-dravya' (Reality-substance)". 26 Vyasa's commentary on the Yogasūtra27 also contains this interpretation of the word 'Dravya' in the very same manner and the Mimāmsaka, Kumārila also has followed him in his Slokavārtika. 28
Vyāsa explains with an illustration in this way: "we have to understand the threefold mutation (of external aspects and of time - variation and of intensity) in the case of element and orgaos, because there is the distinction between the substance and the external aspects. But in the strict sepse there is but a single mutation. For the external aspect (there is nothing more then the substance itself. Since it is merely an evolved form of the substance amplified in the form of an external aspect. In such cases there is within the substance an alteration of the condition of the present external aspect with regard to past and future and present time-forms. There is no alteration of the matter. Just as by dividing a plate of gold there is an alteration of its condition, so that it is altered; but there is no alteration of gold."29
At other places of the Mahābhāşya the word 'Dravya stands to denote an aggregate of qualities (gunasamudaya)30 or a stream of qualities (gunasandrāvo drayyamiti).31 This definiton of Dravya in the Mahābhāşya is such : “That whose basic character (maulikatva) remains unimpaired even in the midst of the emergence of newer qualities (guņas) is Dravya (substance.)"30
According to the Buddhist system of thought, “Whatever exists is a substance," as explained by Vasubandhu in his Abhidharmakośa, 33 while Yašomitra adds : Whatever exists with own characteristics is a substance, 34
Inherence of qualities is not in substance."; all real elements, being equally independent in this regard, become substances (dravyas) sui generis as separate entities. Because 'an element is something having an essence of its
cwn". 35
"On account of their fundamental thesis of anåtmaváda (pon-substan. tialism) the Buddhists did not recognise the Vaišeşika distinction of Padarthas as dravya (substance), guna (quality), karma (action), etc., but redused all things to the status of dharmas, i.e. unique momentary ultimate elements. It is therefore, not surprising to find that the term 'Dravya' is conspicuous by its absence from the the Pali Sutta and even from the Abhidharma. In