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what is incessantly changing is called real. The former is called the philosophy of Being and the latter the philosophy of becoming. In the former change is considered as absolutely unreal, like the doctrine of an abiding entity as that of the vedānta tradition, which believes that change is only an illusion emanating from the eternal unchanging Brahman. While in the latter, it is only the modes, that are real as accepted in the Buddhist philosophy. Other traditions fall somewhere in between these two extremes, such as the Sāṁkhya-yoga tradition in which, the eternal substance the soul, is absolutely constant while the primordial matter changes.
The Jaina philosophy is distinct from these theories because the eternal substance and the changing modes are viewed as real and integral. It is not that the modes alone are subject to change, while the eternal substance is also liable to change, though not to absolute cessation and disappearance like the modes. The substance is renewed as the modes of change. Change can occur in both the entity and the attribute,' which is very important aspect of Jain metaphysics.Transformation is defined as "the continuity of one's own nature through change”.? The concept of mode is related to the concept of change. Substance and mode are the issues, which have been widely discussed in the field of philosophy under the names of Being and Becoming. According to Bhagavati Sūtra and Pannavaņā Sūtra substance is being, permanent, identical and universal, mode is becoming, impermanent, different and particular. Bhagavati Sūtra clearly cites that reality manifests in two forms i.e. substance and mode. It doesn't mean that Reality
'Nluminator of Jaina Tenets of Ācārya Tulsi. Ed. Nathmal Tatia. sūtrā-1.40, p. 23. ? Tattvārtha Sūtrā. op.cit., 5.41.
