________________
Contribution of Ācārya Umāsvāti to the Concept of Existence 127 opposite characteristics are being denied. The fact is that when we predicate some attributes to some objects, we also imply the possibility of the opposite characteristic as well.
Four aspects of existence Having stated this in the aphorism of Tattvārthsūtra, 5/31 Umāsvāti proceeds to apply this to the nature of existence in his auto-commentary. He finds that both being and becoming can be bifurcated into two. Being has two dimensions: one unspecified existence and the other the existence of different substances. Similarly becoming has two aspects - production and destruction. As a propounder of thoroughly realistic system Umāsāvati accepts the reality of all four afore-said categories. Being as one undifferentiated existence is called as dravyāstika; whereas when being is categorized as medium of motion, medium of rest, time, space, matter and soul it is known as mātņkāpadāstika. Because these categories give birth to the universe. Becoming when implying production is called utpannāstika and when implying destruction is called paryāyāstika.
This description makes it clear that Jainism is thoroughly a realistic system which accepts the reality of all the four: (1) undifferentiated being, (2) different category of being, (3) production and (4) destruction.
Agamic Concept of Existence Lord Mahāvīra is said to have pronounced three attributes of existence, viz. production, destruction and continuity. On being asked by Indrabhūti, his foremost disciple what is the nature of reality? (kim tattam) Mahāvīra is reported to have first answered: 'origination' (uppannei vā) and then when same question was successively, repeated, 'destruction' (vigamei vā) and 'peristence' (dhuvei vā). Ācārya Umāsvāti has faithfully represented this in his aphorism [Utpadavyayadhrauvyayuktam sat, 5/29]. In his auto-commentary however he has given four types of existence as we have already stated.
