Concept of Paryaya in Jain Philosophy

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

Page 48

36 Concept of Paryaya in Jain Philosophy absorbed in ones own self in one's paryayas is moksa. Moksa is nothing but the permanent emergence of svaparyayas, and termination of paraparyayas. Material Significance (1) But for paryaya all things will remain static and life will be monotonous. The world will forever remain in one state in the absence of the modes through which change operates. It is in fact the charm of life. - is for spiritualists and paraparyaya is for the materialists. (2) For a comfortable journey and tension free life man has to overlook the changes and change with time. (3) When we acknowledge the significance of paryaya we acknowledge the views of others and thus create a harmonious world for ourselves and for our immediate surroundings and for the entire cosmos at large. (4) Anekanta through paryaya enables us to bridge all misunderstandings however broad they may be as paryaya enables us to understand that it is only a paryaya and not the ultimate or the end of the world. (5) Paryaya gives us that intuitional insight which enables us to sans all dogmatism and build a harmonious life free from violence, internal and external, thus enabling us to withstand and provide solutions to the ills and evils of modern times. (6) If the scientists and the technologists understood the concept of paryaya they will use the tools of science and technology to build a harmonious world and not water the roots of war and terror. (7) Where the concept of paryaya is alive that society vibrant with joy and celebration. (8) It is only paryaya that is the yardstick of violence (dravya and bhava himsa), karma (dravya and bhava karma), and bondage (dravya and bhava bandha) self-restraint (dravya and bhava samyama) and ultimately moksa (dravya moksa and bhava moksa) In fact, moksa is also a paryaya of the pure self. Since it is eternal and blissful it is worth it, otherwise it is sufficient, that the Sva i.e. the self is in its paryaya .