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substances is a real object, the mode is an unreal object. From the point of modal naya, it is vice versa..
The substantial naya is the standpoint to comprehend the substance; the mode does not fall in its domain, but it does not mean that it denies the mode. Therefore, though aikantika, such standpoint is valid point of view (naya). If the substantial standpoint denies the mode, it would become invalid (durnaya). Similarly the modal point of view comprehends the mode, but it does not deny the substance. Therefore, though partial, it is valid view-point (naya). If it denies the substance, being absolutely aikāntika, would become invalid. The nonrelative one-sided view has created many problems in the field of philosophical thought. The theory of anekānta provides a solution to those problems. If substantial or modal nayas were to be non-relative, anekānta would not have arisen. The reality has an innate capacity of changing and change is thus an essential component of Reality. Permanence and change cannot be separated totally, they cannot exist independently. It is to deny their independence that non-absolutism arose. The nonabsolutist realism of the Jains neither endorses absolute eternalism nor absolute fluxism, but explains both these extremes as real with reference to different aspects of the same Reality. Now let us proceed to their infinite possibilities’in a Reality. 3.1.3 Reality Open to Infinite Possibilities
The substance is anekāntika. It has two meanings : the first meaning is, it is of triplicate nature of origination, cessation and permanence. Therefore, it can be said as anekāntika. The
Davvatthiyavattavan avatthu niyamena pajjavan ayassa taha pajjavatthu
avattumeva davvatthi yavayassa. Sanmati Tarka. op.cit., verse-1.10. 2 Jaha ee taha anne patteyam dunnaya naya save. handi hu mūlanayāņām
pannavane vavada te vi. Sanmati Tarka. verse-1.15. Ācārya Mahāprajña. Anekānta: Reflections and Clarifications. Ladnun: Jain Vishva Bharati Institute, 2001, p. 11.
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