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APPENDIX 1
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evolutionary nature endows them with the characteristics of both bharu parinama and parispanda or krija parinama, i.e. evolutions into being and evolutions into action. Space and Time, however, are endowed only with bharr parinamas. 12 It follows then that full completeness of existence is not realized either in a substance or a quality or a modification taken singly or separately but only in these taken together. Such separateness would suggest a cleavage between the evolutes and the evolving reality reducing each of them in their separation to non-existence.
Jainism makes its position clear by citing the example of gold. Just as gold realizes its own nature as an existence through its qualities like yellowness, malleability, etc. and through its modifications or changes of form like ear ring, bangle, etc., which all proceed from gold as a substance. Even then any substance realizes its complete existence only in and through its qualities and modifications varying under variable circumstances. Existence is, thus, in the complete sense of the term, to be equated with a substance with all its qualities and changes of form which are themselves real. And this holds good of the conscious substance as well as of the unconscious.
In order to obviate the difficulties inherent in Nyaya Vaisheshika doctrine of aramihavada or the theory of emergence (arambha) or something new, so that the quality or modification which is arabhate (emerges) must be something new and different from the consequent causes, Jainism postulates the principle of parinama according to which the qualities and modifications are the self-evolutions of the substance having an identity of essence with it. Moreover, Jainism points out that in spite of this metaphysical or real identity between the drarga and guas and paryayas, there is a logical and conceptual distinction between them. “The qualities and modifications," Kalipada Mitra states, “are both bhima or distinct as well as abhima or not distinct from the draga. Metaphysically, they are non-distinct from or identical with the draga but logically they are distinct from it for without this logical distinction there is no other way of apprehending the draga as drazza, gma as such and paryaya per se." 13
Jainism conceives of substance as being not only existent, but evolutionary as well. Its very existence consists in a dynamic process resulting in the evolution of qualities and modifications coupled with
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