________________
134
Various modes of capacities like sentiency, joy, energy, etc. can be found to operate in soul, but modes of different consciousnesses of capacity of sentiency or those of feelings of one capacity of bliss (anandaśakti) cannot be experienced to function at a time, i.e. simultaneously; for only one mode of an individual capacity is manifested at a time. Similarly, in matter also various capacities or qualities like colour, smell etc. take place at a time, but different modes like blue, yellow etc. of one capacity or quality of colour (rūpaśakti) do not take place in it simultaneously47.
As soul substance and matter substance are permanent, so their respective inhernt capacities or qualities like sentiency, etc. are also permanent. But modes of consciousness born of the capacity of sentiency of modes (rūpaśakti) like blue, yellow etc.., are not permanent. They, being always subject to origination and destruction, are individually permanent and the series of modes of consciousness in soul and those of colour in matter are permanent because of being traikālika of the past, present and future times48.
JAIN JOURNAL VOL-XL, NO. 3 JANUARY. 2006
The undivided whole of infinite qualities only is substance. That is to say, the collective whole or aggregate of each individual causative capacity (kāraṇabhūtaśakti) of each individual mode and of such infinite capacities or qualities is substance from the point of view of difference among them. But dravya, guṇa and paryāya are different from one another from the subjective point of view in thought, but they are non-different from one another from the objective point of view49
Universe, Reality and Paryaya
Universe, Reality and Paryaya, according to Jainism, are interrelated terms. To understand Universe one must have to know the concept of Reality and Paryāya. In view of Jain Philosophical conception Reality treated as permanence-in-change, but not as
47. Ibid, p. 62
48.
49.
Ibid., p. 62-63
Tattvurthasutra, Sanghavi, V, pp 205-8
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