Sudha Sagar Hindi English Jaina Dictionary

Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar

Page 164

द्रव्य Substances is the subject of qualities and modifications. Also substance is that in which there are origination, destruction and permanence i.e. origination of a new mode of manifestaltion, destruction of the old previous mode and permanence of the substance; for instance origination of a solar system, destruction of the nebula that it. was previously and the continued existance of the substance, permanence of the substance. And then from an ordinary practical point of view, substance is that which performed a special action, which is not performed by any other thing, but this would only apply to some particular substance thought of. The Jain Phiosophy recognises six kinds of substances. Their names are as follows:1. Dharmastikāya.
2. Adharmastik āya.
3. Ākāśāstikāya.
4. Pudgalastik aya. 5. Jivāstikāya. 6. Kāla.
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Dharmastikaya is that substance which is the accompanying cause of the motion of moving things and beings. The accompanying cause is nesessary for the motion, without the accompanying cause there could not be any motion. Vibration would be explained by this substance.
Adharmastikaya - is the accompanying cause of the stationary states of things and beings that are not moving or that are resting in the sense of not moving.
Akā sastikaya is that substance which acts as a receptacle of all other substances and this is not a kind of thing
that needs to be contained It may be called space.
Pudgalastikaya - is that substance the nature of which is such that its qualities, colour etc., increase and decrease. Here the real substance is the atom, but not in the theosophical sense: The real substance is the ultimate indivisible atom. Matter in all forms is made up of atoms, but the atom is not made up of other units, is not a mixture of other things. The atom is minute; it is permanent, it has no pradešas (indivisible, inseparable parts).
Jivastikaya is that substance whose characteristic is "Cetana" (Sentience, con ciousness, awareness, knowledge). Each of the above five real things is a collection of indivisible inseparable parts (Astikāya).
Kāla (Time) It is only called a substance for a matter of convenience, it is only figuratively a substance. Really, time is the modification and a paticular modification only. It is that modification which enables us to know the oldness or newness, the anteriority or posteriority of a thing or being and especially this modfication is common to all the five substances, while it is very difficult to find other modifications that are common to all substances. Time is the duration of the states of substances. It is only by attribution a substance, from the practical point of view.* Note This definition is from the vyavahāra or practical point of view. From the Ni scaya or real point of view, kāla is a substance, like Dharma and Adharma; it is substance, which is the cause of time. Why should things change at all, why any newness or oldness, why
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