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According to Jain cosmology, the universe is made up of six dravya (substances): sentient beings or souls (''jīva''), non-sentient substance or matter (''pudgala''), principle of motion (''dharma''), the principle of rest (''adharma''), space (''ākāśa'') and time (''kāla'').〔Acarya Nemicandra; Nalini Balbir (2010) p. 1 of Introduction〕〔Grimes, John (1996). Pp.118–119〕 The latter five are united as the ''ajiva'' (the non-living). As per the Sanskrit etymology, ''dravya'' means substances or entity, but it may also mean real or fundamental categories.〔 ==Jiva (living entity)== According to Jain philosophy, this universe consists of infinite ''jivas'' or souls that are uncreated and always existing. There are two main categories of souls: unliberated mundane embodied souls that are still subject to transmigration and rebirths in this '' samsara '' due to karmic bondage and the liberated souls that are free from birth and death. All souls are intrinsically pure but are found in bondage with karma since beginningless time. A soul has to make efforts to eradicate the karmas attain its true and pure form. 10th-century Jain monk Nemichandra describes the soul in ''Dravyasamgraha'':〔Acarya Nemicandra; Nalini Balbir (2010) p. 4〕 Acaranga Sutra describes a pure soul as:〔Jacobi, Hermann (1884) verse 197〕 The qualities of the soul are ''cetana'' (consciousness) and ''upyoga'' (knowledge and perception). Though the soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearing of one state and appearing of another state and these are merely the modes of the soul. Thus Jiva with its attributes and modes, roaming in ''samsara'' (universe), may lose its particular form and assume a new one. Again this form may be lost and the original acquired.〔Nayanar, Prof. A. Chakravarti (2005). verses 16–21〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Dravya (Jainism)」の詳細全文を読む スポンサード リンク
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