Path of Arhat

SR No.: 001745
Original Sutra Author: N/A
Author: T U Mehta
Publisher: Sohanlal Smarak Parshwanath Shodhpitha Varanasi
Publication Year: 1993
Total Pages: 262
Language: English
Classification: Book_English, Spiritual, Religion, & Principle
File Size: 15 MB

Page 152

Pluralistic Realism
[ 127
though their outward form may not be changing. For instance water may change the form and become ice or vapour but its intrinsic elements namely H,O remain the same. Thus the Jainas 'would contend that the Buddhists ignore to take into account that substance which is permanent.
Paryayarthika and Dravyarthika Naya
According to the Jainas, in order to have a complete and comprehensive judgement of reality one has to take into account the main substance which has the element of perma. nence and goes under the changes in various forms. In this process of change the previous form dies away and new form comes into existence. The birth of the new form is called Utpada, the death of the old form is called Vyaya and the substance which remains constant during this process of birth and death is called Dhrauvya. When one is able to comprehend all these three, one can arrive at a proper judgement about the thing in question. When the self takes the form of a human being you can know it as a 'man' or a 'woman'. When it takes the form of animal you can identify it as a 'dog'. When it takes a form of the vegetable, you can describe it as grass'. All these descriptions are true from the standpoint of the forms which the self has assumed. So, when we recog
ise a thing from the point of view of the modification or change, it is called 'Paryayarthika Naya'. Paryāya means modification, change. But when we recognise that thing from the point of view of substance, it is called 'Dravyarthika Naya'. Dravya means substance. The former considers changing aspect of reality while the later considers its permanent aspect. A correct and comprehensive perception of a thing is possible when its permanent substance (Dravya ) is taken into account along with its existing mode ( Paryaya ). As Acarya Siddhasenal puts it : “Anekantatmakam Vastu Gocaraḥ", i. e., we can understand a thing properly by perceiving its various aspects.
1.
Farsari TFT TAT:', Nyiyāvatāra, p. 29.