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ETHICAL DOCTRINES IN JAINISM
SUBSTANCE AND MODIFICATION: Having considered the Jaina view of qualities, we now turn to the conception of Paryāya in Jainism. The notion of paryāya is peculiarly Jaina'. In conformity with the nature of substance as permanence in mutability, Paryāya alludes to the variable aspect of a thing which is due to the external and internal inducements. Every quality transmutes its state every moment, and this mode of being is called Paryāya which is incessantly transforming itself into the next, though the quality as such is never abrogated. It is on this account alleged that substance is in a state of perpetual flux. However incessant and infinite the transformations may be, the underlying substantiality and permanency can never part with existence. Substance and Paryāya are not to be distinguished like two different things, for it is substance through qualities which because of its flowing nature attains the qualification of Paryāyi. Substance and modes are neither exclusively identical nor exclusively different, but the relation is one of identity-indifference, which is in perfect harmony with the non-absolutistic attitude upheld by the Jaina. Thus origination and destruction are applicable to Paryāyas, and persistence to qualities along with substance. It may be pointed out here that Paryāya also refers to the mode of the existence of substance. Therefore, mode of existence and mutability constitute the meanings of Paryāya. As a matter of fact, mutability is incapable of transgressing the mode of existence and vice versa. Hence Paryaya refers to both the meanings at one and the same time. Thus there is no substance (Dravya) without modification, and modification is inconceivable without substance. According to Kundakunda, origination, destruction and continuance are in modifications and the latter are in substance. Therefore substance is the basis of these all'.
JAINA CONCEPTION OF PERSISTENCE AND THE DISTINCTION BETWEEN GUNA AND PARYAYA: The Jaina conception of persistence is defined as that which accounts for recognition in the form of the proposition “This is the same. This is consequent on the fact that the essential nature of substance or quality, notwithstanding its mobility, is eternal and unchangeable. Thus the continuously flowing nature of quality does not annihilate the quality itself, which, if admitted, would fail to account for memory and in consequence run counter to all our daily commonplace transactions. Continuance devoid of variability stands 1 Prava. Introduction, p. LXVI.
2 Pañca. 12. 3 Prava. II. 9. Sarvärtha. V-31. 5 Ibid.
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