ISJS Jainism Study Notes E5 Vol 02

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 132

B.2.3.2.1
Niscaya (transcendental) and Vyavahāra (practical) Naya
Dr. Shugan Chand Jain
1.0 Reality / Sat / Existent Umāsvāmi defines reality through its sūtras
Satdravyalaksanam' i.e. Substance is the indicator of real.
Utpadavyayadhrauvyayuktaṁ
sat'2 i.e. nature of real is origination, destruction and
permanence.
Gunaparyāyavaddravyaṁ i.e. substance is with mode and attributes.
But he did not elaborate about the nature of the relationship existing between them. Kundakunda established the relationship between them on the basis of concomitance. According to him, "Till such time a new mode is created, the old mode cannot be destroyed. Similarly without the destruction of one mode, other mode cannot originate. Hence both of them i.e. origination and destruction have concomitance of their existence." Similarly he related permanence to them by saying that origination and destruction can take place only when we accept existence as permanent. This can be explained easily by the following schematics for a small series of modes of an already existent object.
..D1
02D2
03D3...
P_
1.e. destruction of the previous mode and the origination of the present mode take place at the same instance while substance is always present.
Thus according to Jain Nyāya (logic), both substance and mode are truth /real. When we are unable to visualize the substance hidden under the waves of modes, then we consider
Tattvārtha-sūtra, Umāsvāmi, V/29 2 Ibid, V/32 3 Ibid, V/33
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