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Substance and Quality Substance as different from the general and specific qualities and modification are nothing but abstractions. Qualities are incapable of being existent by them even for a moment. They necessitate the simultaneous existence of substance, and are denied any isolated character: and they are themselves bereft of qualities. As regards the relation between them; we may say that they are non-separate and non-identical. Non-separateness results owing to their subsistence in the same spatial extent, and non-identity issues because of the fact that one of the fact that one is not the other. The assertion that substance is not quality and that quality is not substance serves only to emphasis the non-identical character of both substance and quality. It does not mean the absolute negation of substance in quality and vice-versa, thus the relation between Dravya and Guna substance and quality is one of identity and difference in point of nomenclature, number, characterization, and purpose and not difference with reference to spatial extent.?
Substance and Modification The notion of Paryāya is peculiarly Jaina. In conformity with the nature of 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 Paryāya. Substance and modes are neither exclusively identical nor exclusively difference, 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.
3 Tattvārthasūtra, V. 41, Under the title Sarvārthasiddh; Bharatiya Gyanapitha, Kasi Pravacanasāra, V. 16; Edited by Dr. A.N. Upadhye; Srimad Rajacandra Asrama, Agasa Aptamīmāmsä: 72 Pravacanasāra; Introduction, A.N. Upadhye; P. LXVI
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