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broken parts. So, reality retains its essential nature in the midst of series of changes, which take place in it.
anādipariņāmikasvabhāvena vyayodayābhāvād dhruvati sthirībhāvatīti dhruvah dhruvasya bhāvaḥ karma vā dhrauvyaṁ. yathā mrtpinda-ghatādyavasthādsu mrdādyanvāyaḥ.
Thus existence is accompanied by origination, cessation and permanence. The three-fold nature of reality is so interrelated that we can't distinguish them from one another. 2.6 Inter-relation of Utpāda-vyaya-dhrauvya .
The nature of reality is characterized by origination, cessation and permanence. Ācārya Kundakunda (2nd cent. A.D.) deals with this concept of tripadi (utpāda-vyaya-dhrauvya) by dividing it into two parts as : (i) utpāda and vyaya in relation to paryāya (mode) and (ii) dhrauvya to dravya (substance). Here Acharya Kundakunda is explaining the identity cum difference nature of dravya and paryāya on the basis of the āgamic view. There cannot be a substance without modes nor modes without a substance; they have a non-different state of relation."
Here one objection can be raised as, in one and the same reality, there can't exist at a time two elements-permanence and impermanence, like cold and hot, because of being opposite to each other. For this reason, here there is a need to explain the nature of the principle of permanence of Jain philosophy in order to avoid the self-contradictory statement. Umāsvati defined the permanence as indestructibility of the essential nature of reality.* Ācārya Pūjyapāda opines that the permanent nature of a substance should be taken from one point of view. If
Sarvārthasiddhi of Pūjyapāda. op.cit., 5.30, p. 229. ? Pravacanasāra of Kundakunda. Ed. A.N. Upadhye. Agāsa: Paramshruta
Prabhavak Mandal, Rajachandra Jain Shastramala, (1st end., 1911), 4th edn.,
1984, gāthā-18. 3 Ibid, gāthā-10. 4 Tattvārthasutra of Umāsvati. op.cit., verse-5.31.
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