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THE ENLIGHTENED VISION OF THE SELF
they are exclusive of one another. Substance or reality is a multifaceted complexity. It is endowed with many qualities or attributes which, in turn, undergo modifications, i.e. origination and destruction, with the sub-stratum remaining intact. Such a complex reality, viewed in itself and with reference to time and place, can be understood properly and thoroughly from different standpoints (nazes). That everything that exists is permanent or continuing is true from the standpoint of substance (draryarthika naja); that it is ever changing is true from the point of view of modification (paryayarthika naja). In fact, it is the substance which undergoes modifications.
The above explains the genesis of the theory of multifaceted nature of reality, i.e. anekartwaida. According to this doctrine, the same object can have a plularity of attributes, viz. non-eternal and eternal, etc. In other words, the same object can apparently have contradictory properties depending upon the perspective from which it is viewed. This is because reality is perceived to be manifold, “and each entity has a manifold nature”, consisting of diverse forms and modes, of innumerable aspects."
There are, according to B.K. Matilal, two compatible notions of substance, viz. substance as the core of change or flux, and substance as the substratum of attributes. 10 Acharya Kundakunda combines these two notions in the following words:
That which whilst it does not forsake its innate nature, is connected with origination, annihilation, and stability and which possesses qualities and modifications they call a substance. ...
Existence is the innate nature of a substance, (connected as this is) with qualities and various modifications of its own, with origination, annihilation and stability at all times. 11
According to Jainism, the nature of reality is dynamic and therefore the substance must evolve into qualities (greas) and modifications (paryayas) and must constantly undergo the three stages of origination, annihilation, and permanence or stability. In fact, the entire dynamic process of development is due to mutual action and reaction between the soul (the self or jira) and the non-soul, (ajira or unconscious matter), because of their evolutionary (Parinam) nature. This parinami or
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