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Studies in Umāsvāti
permanence and impermanence in its identity.
TS defines a substance to be that, which has attributes and modes. Modes and attributes are not numerically distinct members in the constitution of a substance. A substance cannot stand independently of its modes and attributes. Devanandi says that substance (dravya) flows towards its modes. The substance, its attributes and modes are not totally different elements in a substance, nor is substance totally different from its attributes and modes.
An attribute is that, which never leaves the substance. Devanandi states, “those which found inhering permanently in substance, are the attributes'. 5 An attribute changes, but can never disappear from its substance. According to Umāsvāti, the attributes inhere in a substance, but in themselves, cannot be supposed to have attributes. He emphasises two facts. First, the attributes presuppose a substance for their inherence, and secondly, attributes do not form a substratum for other attributes. A substance is a collection of attributes. Umāsvāti means that the attributes are not mental constructions but have Ontological Validity. The attributes are mutually distinct, but each of these inheres the whole of the substance.
The modes are the forms of existence of a substance with regard to its various attributes. The variations of an attribute are the modes, says Devasena in Ālāpapaddhati.? Modes depend upon attributes, being the forms of existence of a substance.
TS mentions sat or existence as the differentia of a substance. This sat does not mean absolute permanence. A substance by its nature undergoes changes, still it maintains its identity. So, sat has been defined as the co-presence of origination, decay and permanence. The substance undergoes variations by negating old forms of existence and assuming new ones and thereby safeguarding its persistence. So, according to the Jaina philosophy, continuity and change are coexistent in the substance. There is no temporal distinction among the states of
