Indian Culture and Jainism

Author(s): Kamalchand Sogani
Publisher: Jain Vidya Samsthan

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the ill of economic inequality is Aparigraha. The method of Aparigraha tells us that one should keep with one self that which is necessary for one's living and the rest should be returned to society for its well-being. Limit of wealth and essential commodities are indispensable for the development of healthy social life. In a way wealth is the basis of our social structure and if its flow is obstructed because of its accumulation in few hands, large segments of society will remain undeveloped. The hoarding of essential commodities creates a situation of social scarcity which perils social life. In order to resist such inhuman tendency, Mahāvīra incessantly endeavoured to establish the social value of Aparigraha.
2. Inclusion of the notion of Paryāya (modification or change) in the definition of Substance and its spiritual implication
Definition of Substance (Dravya): In consonance with the perspective adopted by the Jainas in their metaphysical speculation, substance is that which exists or that which is characterised by simultaneous origination, destruction and persistence, or that which is the substratum of attributes (Guna) and modes (Paryaya)27. Permanence signifies persistence of substance along with attributes, and change refers to fluctuating modes along with the emergence of the new modes and the disappearance of the old ones at one and the same time. To illustrate, gold as a substance exists with its modifications and qualities. Now after making an ornament, gold as a substance is existent along with its attributes and what changes is the mode. Thus existence which is inseparably bound up with substance (gold) accompanied by its attributes and modes necessitates the production of a new form, the cessation of the old one, and continuation of gold as such simultaneously28. In other words, the denial of the different aspects of the Jaina view of substance will lead us either to the Buddhist philosophy of universal change which disregards the underlying permanent being, or to the Vedantic monism which declares the accompanying change as appearance or illusory.
Substance (Dravya) and modification (Paryaya): The notion of Paryaya is peculiarly Jaina29. In conformity with the nature of substance as permanence in change, Paryāya alludes to the changing aspect of a thing. Every quality changes its state every moment; and this mode of being is called Paryaya which is incessantly transforming itself into the
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