Concept of Paryaya in Jain Philosophy

Author(s): S R Bhatt, Jitendra B Shah
Publisher: L D Indology Ahmedabad

Page 13

1. Paryaya in Jain Philosophy Acharya Mahaprajna The definition of sat (reality) given by Umasvati is based on the trinity of utpad (creation), vyaya (cessation) and dhrauvya (persistence). The sat is neither absolutely permanent or absolutely eternal (kutastha nitya) nor absolutely transitory or absolutely changing (utpadvyayatmaka). In the Bhagavati Sutra', we get the explanation of sat through two terms viz., sthira and asthira. According to this, that part which is asthira (transitory) undergoes change, or is amenable to change; that part which is sthira (permanent) does not undergo change, or is not amenable to change; that is it remains unchanged. This concept of sat gives rise to the doctrine of eternal-cum-noneternal sat, which propounds that the substance is neither absolutely permanent, nor absolutely impermanent, but it is permanent-cumimpermanent. Paryaya (mode) is not entirely different from the substance (dravya); at the same time it is not entirely identical with it. Hence, the sat is defined by a couple of terms - dravya and paryaya. There are two types of change that take place in the dravya - innate (svabhavika) and vaibhavika (extraneous). The svabhavika changes are subtle; they are compared with the waves in ocean as follows: Anadinidhane dravye, saparyaya pratiksanam Utpadyante vipadyante, jalakallolavat jale. Mathematically, such change is explained through 12 expressions