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place in Jain metaphysics. It is metaphysical nature of Reality which acts as a foundational stone in explaining the basic concepts of Jain ethics, Jain theory of karma, Jain epistemology and Jain theory of anekānta. The essence of threefold nature of Reality, i.e., utpāda, vyaya and dhrauvya, is discussed in brief, but its contribution to the world of philosophy and to the world of affairs is taken into consideration to deal it elaborately. In my view, the concept of reality is very peculiar and unique in Jain philosophy. Now, let us see what actually Jain Reality is. 2.2 Definition of Sat (Reality) .
The Jain philosophy's concept of (sat) Reality is different from the rest of the other schools of philosophies. The definition of Reality as given by Umāsvāti (30 cent. A.D.) is as follows : utpāda-vyaya-dhrauvya-yuktaṁ sat.' Existence is characterized by origination, destruction and permanence. This conception of reality is peculiar in Jainism. An existing reality in order to maintain its permanence and continued existence must, necessarily undergo change in the form of origination and destruction. It seems to be paradoxical in the beginning. But a closer analysis and minute observation will help us to appreciate the significance of this description of réality. Without being clear about the definition of utpāda, vyaya etc. the understanding of Jain reality is incomplete.Let us proceed to define the trinity one by one. 2.3 Definition of Utpāda (Origination)
Umāsvāti defined the definition of sat, but did not define the definition of utpāda, vyaya etc. But later ācāryas pondered upon the definition of utpāda.Ācārya Akalamka
Tattvārtha Sūtra of Umāsvāti. English trans. Nathmal Tatia under the title 'That Which is' With the Combined Commentaries of Umāsvāti. Pūjyapāda and Siddasena Gasi. America: Collins Publications, 1994, 5.30.
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