Concept of Paryaya in Jain Philosophy

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

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Wide Implications of the Concept of Paryaya example, Samkhya system believes in maximum 24 and minimum 2 elements. Yoga system believes in maximum 25 and minimum 2. Nyaya and Vaisesika believe in 16 and 7 basic elements respectively. Likewise, Vedanta system considers only one reality while Buddhist and Jaina consider 5 and 2 fundamental realities respectively. This is really a great wonder how infinite objects are coming out of finite realities. Without accepting the modification in the basic elements the multiformity of objects can not come into being. Fusion and fission, number, configuration, conjunction, disjunction, etc. are the distinct modifications 18 happening through out the world causing variations in it. In modern science also, fusion and fission are regarded essential to generate energy and sub-atomic particles. Moreover, the concept of modification also provides concrete ground to the theory of relativity. Unless we accept that one reality undergoes many changes relativity can not work. In modern science, the Theory of Relativity has been formulated on the base of the speed of light that is constant or rather absolute. In this reference, the question raised by some scholars is, if everything, which is empirical, is relative then what is absolute according to the Jaina view ? Without absolute nothing can be relative. So far as the concept of mode is concerned it appears from scriptures that substance is an absolute reality. 19 It is the constancy of substance on the basis of which relativity of modes can be justifiable whether they are successive or simultaneous. Similarly, the individuality of any object can be maintained only on account of modification. It is in the sense that modification does not mean only mode but qualities also. Special quality of an object alone fixes the identity of the object. For example, consciousness is the only quality by which a sentient is known as sentient. If we overlook the quality there would be no difference between the sentient and insentient elements, as Acharya Akalanka has remarked in the context of Non-absolutism: "Except consciousness in all other regards, the soul can be identical with the non-soul."20 So does the Vedanta system. Overlooking all the differences it sees oneness of the whole world of being. So far as Jaina view is concerned it believes in oneness of the world? but at the same time it emphasizes the individuality or difference of the entity constituting the world.