Concept of Paryaya in Jain Philosophy

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

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24 Concept of Paryaya in Jain Philosophy origination, destruction and permanence10. Again, 'modes are subject to appearance and disappearance, the qualities remain permanent.'11 The difference between quality and mode is stated as follows: "A quality is the distinguishing characters of one substance from another. The modifications of these qualities are called modes such as anger, pride in soul..."12 It is clear that both qualities and modes are real. Much of the mystery will be solved if we understand modifications with reference to the notion of relativity not in the sense of skepticism or idealism but in the sense of realism. Jaina realism implies knowableness of the nature of reality. Thus pragmatic value of the concept of Paryaya must be emphasized. In the light of the foregoing analysis, we may enquire further as to what is the importance of the changing aspect of reality. The subtle concept of Paryaya may be expounded philosophically to make it more intelligible. It has profound implications for ethics and spirituality. Jaina ethics has for its aim, realisation of soul. In its ethical dimension, the concept of Paryaya is highly instructive and optimistic. It has axiological significance. It enlightens man on his condition now and suggests that it is possible for him to surpass his suffering by metamorphosing himself into God or super-soul. The implication is man has to lift his soul to its original supreme position by his actions. Thus, understanding the nature of reals may pave the way for realizing the goal. As it is already mentioned, Jainism does not subscribe to the absolutist approach to Reality. Before proceeding further it should be stressed that absolutism in philosophy is based on trend of thought which is not based on facts of experience. In this connection it is rightly observed that "the conception of bondage and liberation, virtue and vice lose all their relevance if either pernancy exclusively or change is recognized as constituting the nature of substance. 13 "Paryaya' indicates becoming aspect of reality. The origination and destruction are applicable to 'Paryaya'. It is said "Mode of existence and mutability constitute the meanings of Paryaya."14 In relation to the soul mode of existence refers to transmigratory existence of soul into four kinds of states, namely, human, hellish, celestial and sub-human. These are extrinsic modifications of soul. The birth in these different states depends upon the Karmas of the soul. Paryayas may be essential or pure modifications and non-essential or impure modifications. Both persistence and change of the soul are