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substance. When a substance passes through one condition to another and from one moment to another without loosing its essence, it is recognized as mode. This is confirmed by Umasvati in Sabhāsya Tattvārthādhigam Sūtrā, which says an entity is a single whole and it has the dual aspect of change and permanence. The SBT, then discusses the law of contradiction and shows the absence of any opposition between permanence and impermanence, existence and non-existence as attributes of the same entity. What unites these aspects is proved through syādvāda. Contradictoriness works only in the formal logic and in the mind of a common man. What works in nature, is the law of complementary. The law of contradiction is in vogue now-adays. Ācārya Hemachandra answering the problem of contradiction states, 'No contradiction, when conditioned by difference of conditions. It is repeatedly asserted that existence · and non-existence are always determinate. Existence is determined by the specific nature or individuality of the subject (svarūpa) and non-existence is in its turn determined by the nature or individuality of things which are different from the subject (pararūpa). Thus it proves that the combination of opposites involves no contradiction. Jaina logicians firmly believe that the three contradictions namely, sahanavasthana virodha, vadhyaghātaka virodha, pratibandhya-pratibandhaka virodha are widely accepted by almost all the philosophical systems do not apply to the doctrine of non-absolutism. Opposition (virodha), according to Jain Philosophy, none of which can be shown to obtain between being and non-being and so forth.
Pannavaņā Vrtti Pātra, op.cit., 254. 2 Pramana Mīmāṁsā of Hemachandra. Ed. Sukhalalji Sanghavi and others.
Saraswati Oriental Series No. 1. Ahmedabad: Saraswati Pustak Bhandar,
2nd edn., 1989, p. 12. 3 Mahāprajña. Ekānta Mai Anekānta: Anekānta Mai Ekānta. Ed. Sādhvi
Vishruta Vibha.Delhi: Jaina Vishva Bharati., 2006, pp. 224-225.
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