________________ Some problems regarding the concept of Paryaya 115 for the collection of different modes and anumiti is confirmation of a subject in its one particular mode. So without the concept of mode there would have never been the concept of anumana. The order of cause and effect is changeable in accordance with situation in which a deduction can be made. Thus the same hetu (argument) plays the role of cause at times and also as an effect sometimes. Anekanta (non-absolutism) is one of the best way to define a subject by completion of different aspect of it positively. Different facets are nothing but different characters of a subject. Different characters are originated from the different modes. Thus anekanta focuses on the various modes of single subject. Dharmastikaya and adharmastikaya have been discussed earlier. Their attributes such as gati (motion) and sthiti (rest) will be discussed here. Motion means the order of succession or progression and hence succession itself is the proof of precedence. So it has been found that precedence has been the cause to the effect, that is, succession. For motion it needs a perfect order of cause and effect which is an order of modes. This order also shows the fact that an effect can play the role of cause to the next effect. So when motion is referred to, every cause can be an effect and vice-versa. So motion means accumulation of various modes together. The concept of rest could be defined with the help of the concept of motion. The change of modes is motion. Motionlessness is rest. Rest comes from adharmastikaya. By the method of anumana, adharmastikaya is ascertained from its effect ? Motionlessness. Adharmastikaya is an instrumental cause for motinlessness. Noticeable point is that every effect possesses companionship of its causes and thus characteristics of its causes. However, modes regulate motion and motionlessness both by their own existences. Without changes in modes there is no motion. Changes from one mode to the next produce motion. So motion is the resultant of modes in every substance. Where there is motion there is dharmastikaya. Thus the presence of dharmastikaya within every substance is inferred. But to set dharmastikaya and adharmastikaya up together in a single receptacle is quiet impossible because of their contending nature. Thus modes in substance indicate their applicability. Motion is the presage of life. Every species of flora and fauna reveals endless forms of single corporeal. It occurs due to bondage of karma. The source of bondage is falsehood. Falsehood brings other substances in touch with soul and make them to affect it. This function
