The Jaina Theory of Substance
Summary
Bhag Chandra Jain examines the Jaina theory of substance, or dravya, in this article. The author explains that in Jainism, substance denotes any permanent existence with its numerous attributes and modifications. The substance possesses permanence, though its specific phases experience origin and destruction. The article outlines several classifications of dravya. First, there are six kinds: jiva (soul), pudgala (matter), dharma (principle of motion), adharma (principle of rest), akasa (space), and kala (time). The first five are called astikayas, while the last is anastikaya. Second, dravyas are classified into three kinds: sakriya (active), niskriya (inactive), and sakriya-niskriya (active-inactive). Third, the seven tattvas provide an epitome of the Jaina doctrine of salvation, including jiva, ajiva, asrava, bandha, samvara, nirjara, and moksa. The author uses evidence from Buddhist texts, including the Pali Canon and later Sanskrit Buddhist literature, to discuss the Jaina conception of the soul. In a conversation with Sakya Mahanama, the Buddha describes Nigantha Nataputta's doctrine, which aligns with the seven tattvas of Jainism. The Brahmajalasutta in the Dighanikaya and the Udana are also cited. The article explores the sixteen theories of the Uddhamaghatanika Sainivada regarding the conscious and eternal soul. Additionally, the Vijnaptimatratasiddhi, the Catuhsataka, and the Tattvasangraha of Acarya Santaraksita are referenced. Santaraksita and Arcata refute the Jaina theory of the soul's dual characteristic—eternal and constant from the substance standpoint, yet changing in its modes from the successive-phase standpoint—on the grounds of self-contradiction. The author concludes that this apparent contradiction is resolved through the Jaina standpoint of non-absolutism, or anekantavada.
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Conclusion
The article elucidates the Jaina theory of substance (dravya) as a permanent existence with attributes and modifications, exploring its diverse classifications, including six, three, and seven categories. It highlights the soul's (jiva) formless, conscious, and eternal nature, which expands and contracts with the body, and contrasts this with Buddhist perspectives found in Pali texts. The text underscores the significance of the seven tattvas as an epitome of salvation, detailing the soul's bondage and liberation from karmic matter. Furthermore, it examines the dual characteristic of the soul—substance and successive phases—as articulated by Jain philosophers and defended against Buddhist critiques through the non-absolutistic standpoint of anekantavada. This analysis reveals the intricate metaphysical framework of Jainism, emphasizing its unique approach to substance, consciousness, and liberation.