Essence Of Jaina Scriptures

SR No.: 022313
Original Sutra Author: N/A
Author: Jagdish Prasad Jain
Publisher: Kaveri Books
Publication Year: 2014
Total Pages: 508
Language: English
Classification: Book_English
File Size: 38 MB

Page 155

INTRODUCTION
129
existing as constant or stable (dhruva) (PS 100), he seeks to resolve the argument among philosophers in regard to satkaryavada and asatkaryavada (PS 100) 103
In this manner, when the necessary concomitance (avinabhava) is proved between the triple characteristics (origination, destruction and stability), then depending on the view of non-differentiation, Acharya Kundakunda points out that at the same moment (samaya) the same substance takes the forms, modes, names or states of origination, persistence and destruction, which certainly are inseparably rolled into one. All the three are, therefore, indeed the substance (PS 102).
Definition of Substance Substance (dravya) is defined as that which, while it does not “forsake its innate nature [i.e. consciousness in the case of jiva (soul substance)] [TS 5.29), is characterized by origination, annihilation and stability (TS 5.30) and which possesses or is endowed with qualities and modifications (TS 5.38], is called a substance” (PS 95 and PKS 10) (also in TS 5.29, 30 and 38). And again: “Existence is the innate nature of a substance, which is accompanied by qualities and various modifications of its own, and by origination, annihilation and stability at all times” (PS 96). Substance, he adds, is neither created nor destroyed; the coming into existence or origination and ceasing to exist or destruction take place in the modes (PKS 11, 15).
Dravya (substance) is indivisible. There is an integral unity of its qualities (guna) and modifications (prayaya), which appear and disappear, originate and undergo annihilation. Kundakunda categorically affirms: “There is without substance no quality whatever and no modification” (PS 110). There is, he adds, neither mode and quality without substance nor substance without mode (paryaya) and quality (PKS 12-13).
As dravya (substance), the conscious entity of jiva is endowed or characterized with dravyatva (flow of consciousness in various ways), i.e. that which by nature flows towards or evolves into its modes or modifications (paryaya). These modifications are of two kinds. Firstly, there are modifications in qualities (guna paryaya), which are simultaneous (sahabhavi or sahavarti). Secondly, there are modifications, which take place in the conditions (gati) or modes, such as hellish, human, etc. states of living beings in their empirical,