Jaina Philosophy

Author(s): Mohanlal Mehta
Publisher: Bharatiya Vidya Bhavan

Page 74

REALITY
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philosophical rather than canonical. Although he mentioned 'sat' as the criterion of reality, yet, he did not define 'sat' in the same manner as it was defined by other philosophical systems. The Vedānta school and the Nyāya-Vaiseșika system define 'sattā'as absolutely permanent having no change whatsoever. Umāsvāti also defined 'sat' as permanent (dhruva) but his concept of permanence was not that of the absolute permanence. According to him, the criterion of permanence is 'not leaving self-essence'.' He explained this definition in the following manner : 'That which neither leaves its existent essence at present nor will leave it in future, is permanent."? The substance during the period of taking new forms and leaving old ones does not leave its essence. In both origination and decay it remains as it is. Its nature remains unchanged. This immutable nature is called permanence.
Now, there arises a question : How is it possible that a substance which leaves the old mode and takes the ne is permanent ? How these two contradictory qualities, viz., change and permanence can remain in the same substance ? How is it possible that a permanent existence changes ? All these questions seem to be contradictory but really speaking they are not so. Umāsvāti himself says that this concept of permanence can be understood by the term 'leaving' and 'notleaving'.? That which is left is changed and that which is not left is permanent. The modes are temporary because they are left by the substance. The essential criterion is permanent because it remains unchanged. No substance can be absolutely destroyed. No object is absolutely permanent. The nature of reality is permanent as well as momentary. Its modes (paryāyas) change but the essential characteristic (dravya)
1. Tadbhāvāvvayan nitvam - Tattvārtha-sūtra, V. 30. 2. Yat sato bhāvānnavyeti na vyesyati tannityam --- Tattvārtha
sūtra-bhāsya. V. 30. 3. Arpitānarpitasiddheh --Tattvārtha-sūtra, V. 31.