Sambodhi 1979 Vol 08

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

Page 56

The Conception of Reality in Jaina Metaphysics
55
Having followed the footsteps of Acārya Kundakunda and Umāsväti, Ācārya Pujyapada has defined Reality more clearly in the light of other Indian systems of thought by citing some example in this manner : That which undergoes modification is Dravya47. “As for example of such modification, take an ingot of gold as substance. When an ornament is made out of it, the original lump of gold undergoes modification, having its original form destroyed (vyaya) and a new form originated or born (utpăda) but the substance-gold continues or persists (dhrauvya) in this process of change, for every substance possesses the quality of permanency together with origination and decay as modifications itself and Sat as it is technically called, defines a Dravya (substance 48.
Akalanka further explains the point in question by following Acārya Pujyapāda that utpāda is the modification of a Dravya without giving up its own kind, vyaya is the disappearance of its form and dhrauvya consists in the persistence of its fundamental characteristics throughout its various modifications.49
Guņa (vality) :
In continuation of the conception of Dravya Ācārya Kundakunda defines its 'guna' (quality) in this manner that the condition which, in fact, forms nature of Dravya is guņa which is not different from its initial existence and that existing entity established in its nature is Dravya50. That is to say, the nature (Svabhāva) stands for parlņāma (change) and the nature which is thus of the form of pariņāma is guna which is in its turn is nondifferent from 'Sat, i. e. Dravya.51
Next he defines the relation between Dravya and guņa ás identitycum-difference. It is one of coeval identity, unity, inseparability and essential simplicity but not of union or combination 62, e.g. colour, taste, smell, and touch of the ultimate atom and rheir material substratum, though they are distinguishable with regard to appellation, form, etc:53 Similarly, in the case of Soul-substance the qualities of self-awareness and knowledge are inseparable from it, though they may be said to be distinct from the substratum - the soul-substance from the points of view of name, etc.54
In the Jaina Āgamas55 the term 'guna' denoting. capacity or quality of Dravya occurs as a distinct category along with Dravya and paryāya. The Uttarādhyayana Sūtra56 offers a clear definition of the same. A definite conception of it is found in the works of Acārya Kundakunda and Umāsvāt 57 and other Indian philosophical treatises. With the development of the metaphysical thought the conception of guņa was made more clear by the