Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 84

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CONCEPTION OF EXISTENCE AND SUBSTANCE IN JAINISM
Reality (Existence) consists of origination (utpado), destruction (vyaya) and permanence (dhrauvya)1,' is a definition of reality given by the Jain Philosophers of India. Origin of this idea is traceable in Jain canonical texts, 2 a viz., Jain Agamas. But this systematic and scientific definition is found first in the Tattvarthasutra of Umāśvāti, who flourished in circa 4th century AD. The definition of existence (sat) tells us that all the things deserving to be designated as 'real' are possessed of a triple form of origination, destruction and permanence. The real is permanent in respect of its essential qualities and also subject to origina. tion and destruction in regard to its changing modifications. It is impor. tant to note here that Jain thinkers have identified the notion of exist. ence with substance. 9B Kundakundacārya clearly states that "that is called substance which is characterized by origin, decay and permanence, without changing its 'own-nature', and which is endowed with qualities and accompanied by modifications. For the 'own-nature' of the substance is its existence (sadbhava), which is always accompanied by qualities and variegated modes and at the same time by origin, decay and continuity. What is called existent is, in fact, the substance existing by its ownnature."5 Substance means that which undergoes modifications. * Really speaking substance is combination of being' and becoming. It is a synthesis of change and permanence. Kundakunda clearly states that "the substance has both natures, from the stand-point of its own nature, it is being (sat) and stand-point of its other own-nature' it has triple
1. Utpadavyayadhrauvyayuktam sat-Tattvärthadhigamasutra, of Umäsväti (T.S) V-29, Part-I, Ed. H. R. Kapadia, Pub: J. S. Javeri, Bombay-1925.
2.A. Go naya. Jiva siya sasaya siya a sasya. Gomaya davvathayae sasasa bhavathayae asasaye-Bhagavatisutra, VIJI. 2.273, Ed by Pupphabhikhhu.
2.B. Digambars version of the Tattvärthasūtra accepted by Pujyapapa, clearly states that, existences is cha acteristic of substance ie whatever is sat that is substance. It is said that 'sat dravyalakṣaṇam (comm yat sat tad dravyam.) V-29-Sarvārthasiddhi. This sūtra is not found in Tattvarthasutra accepted by Svetämbaras.
3. Pravacanasara of kundakunda-II verse 3-6, Ed: A. N. Upadhye Agas; Rajachandra Jaina Sastramālā, 1964.
4. Paryayaiḥ drūyante dravanti vā tāni iti dravyāṇi-Sarvārthasiddhi on TuttvärthasūtraV-2, pub, Bharatiya Jnanapeeth, Kasi, 1955.