Vaishali Institute Research Bulletin 2

Author(s): G C Chaudhary
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 75

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VAISHALI INSTITUTE RESEARCH BULLETIN NO. 2
made more clear by the Sūtra “Saddravyalakşapam" of the Digambara tradition.
Jinabhadra Kșamāśramapa has explained the formation and meaning of word 'Dravya' in his Višeşāva yaka57 by collecting together all the interpretations of it, current by his time.
Acarya Hemacandra has pointed out the permanent or static state (dhruvabhāva, sāśvata, sthira) or ‘Dravya' in agreement with the interpretations of it made by the Agamas, grammatical texts, and other Indian systems of thought, by using it in his Pramāpamimāṁsa in the words of Akalanka, 48 while explaining the nature of object of pramāna (knowledge). 59
The etymological derivation of the word 'Dravya' as found in the Pramapamimāṁsā is in accordance with the Kșdanta Section of Astadhyāyi gf Pāṇini, i.e. the word 'Dravya' is derived from the root 'dru'+ yas pratyaya=Dravyam.80
Acarya Kundakunda also explains that Dravya (substance) is the inherent essence of all things, manifesting itself in and through infinite modifications and it is endowed with Gunas (capacities or qualities) and it reveals permanence and change in it to be real. And Dravya (substance) is endowed with its unchanging nature of exitence. **
Ācārya Pujyapadas defines in this manner : "That which undergois modification is Dravya (substance).” As for example of such modi. fication, 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 born or produced (utpada) but the substance--gold continues or persists (dhrauvya) in this process of change. For every substance possesses the quality of permanency (dhrauvya) together with origination (utpada) and decay (vyaya) as modifications of itself and Sat (existence), as it is technically called, defines a Dravya (substance).04
Akalarka explains that utpada (origination) is the modification of a substance (dravya) without giving up its own kind, vyaya (decay) is the disappearnce of its form and dhrauvya (permanency) consists of the persistence of the fundamental characteristics of it throughout its various modifications.85
Professor, A. Chakravarti has ably summarised the characteristics of Dravya (substance) in his 'Historical Introduction of Pañcastikaya. sāra in this manner: "The term 'Dravya' denotes any existence which has the important characteristic of persistence through change. Jaina conception of reality excludes both a permanence and unchanging real of the Parmenidion type and also the mere eternal flux of Heraclities,