________________ 11. Paryaya (Mode, Modification or Manifestation) Shugan C. Jain 1. Preamble : World or universe is existent. Sat / existent / real is basically considered in four different ways by various Indian philosophies as follows: i. Absolute is only real, eternal and one. Everything else is its manifestation and unreal (mithya). ii. Change is real and momentary. There is nothing permanent or eternal. iii. There are some entities which are eternal and others changing. iv. Substance (dravya) is real. Substance is with origination and destruction and is permanent or eternal simultaneously. Jain philosophy subscribes to the fourth viewpoint of real or existent. In Bhagwati we find that Gautama asks Bhagwana Mahavira, "What is Tattva ?" and Bhagwana Mahavira replies, " Tattva is an entity which originates, decays and is permanent." Tattva here is considered to represent an absolute entity as well as an existent thing. But agamas don't use dravya as a synonym of tattva or sat. Uttaradhyana first describes dravya as a collection / basis of attributes. In the philosophical era, Kundakunda in Pravacanasara and
