Sambodhi 1979 Vol 08

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

Page 55

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J. C .Sikdar
the Vaibhasika school, however, it almost replaces the Buddhist torm 'dharma.' Here all real dharmas are called dravya."36
All these above interpretations of the word 'Dravya' which were first made in the Mahābhāṣya and which were adopted in the Vyasabhäṣya, Ślokvārtika, etc. were collected together for the first time in the Jaina tradition by Umäsväti in his relevant aphorism.37
There had been an evolution of the conception of Dravya with the development of the Jaina metaphysical thought in course of time, as is evidenced in the Jaina works including those of Acarya Kundakunda. In the Digambara views as recorded in Sarvarthasiddhi, Tattvartha Rajavārtika and Tattvärtha Ślokavärtika it is explained that Existence (Being or Sat) is the differentia of a substance (Dravya),38 i.e. that which exists is a substance,39 But what is Existence (Sat) and what is Substance? In regard to these two problems the concept of Existence and the definition of Substance both the Digambara and Svetambara views are one and the same, for, according to both, "Existence is characterized by origination, destruction and permanence"40 and that which has qualities and modes is a substance.41" The idea of differentia of a Dravya is embodied by the Digambara tradition in the Satra "Sad-dravyalakṣaṇam". But it is also implied in the Sutra. "Utpadavyayadhrauvyayuktam sar" of both Digambara and Svetämbara traditions. Thus there is no difference between the Digmabara and Svetämbara views on the conception of Dravya (Substance)42, Only its concept has. been made more clear by the Sutra "Saddravyalakṣaṇam of the Digambara tradition.
Jinabhadra Kṣamäśramaņa has explained the formation and meaning of the word "Dravya" in his Višesävasyaka Bhasya43 by collecting together all the interpretations of it, current by his time. Acarya Hamacandra. has pointed out the permanent or static (dhruvabhava, Salvata, Sthira) of 'Dravya' in agreement with the interpretations of it made by the Agamas, grammatical texts and other Indian systems of thought by using it in hist Pramanamimasä in the words of Akalanka,44 while explaining the nature of object of a pramāņa (knowledge).45
The etymological derivation of the word 'Dravya' as found in the Pramanamimaisa is in accordance with the Kydanta section of Astadhyayi of Panini, i. e. the root 'Dravya' is derived from the root 'dru+ya Dravyam,4
Acarya Kundakunda, having followed truly the path of Jaina metaphysical conception of 'Dravya' on the basis of the Jaina Agamas, has conceived. 'Dravya' as Reality in Jaina metaphysics with his own explanation of it in conformity with the Jaina tradition etymologically and philosophically.