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Jaina Philosophy and Religion
or modes. In other words, in them the previous form is destroyed and another form is produced. Forms subsist in the persistent substance. There cannot be forms without substance, nor can substance be without this or that form. Everything is constituted of both substance and forms (modes). So, it is established that all things are of triple nature of origination, destruction and persistence. Those that are originated and destroyed are forms or modes. They are called paryāyas in the Jaina philosophy. The original element which persists and is eternal is substance. It is called dravja. The destruction or production of one form necessarily means the production or destruction of another form; and this necessity of one being dependent on the other suggests that there is some common bond between them and this is the persistent substance. Each and every thing is permanent from the standpoint of substance and impermanent from the standpoint of modes. This method of viewing and describing a thing as neither absolutely permanent nor absolutely impermanent, but as per manent-cum-impermanent is known by the term syāduāda.
Ācārya Hemacandra in his Vitarāgastotra (8th Prakāśa) writes: ātmany ekāntanitye syān na bhogaḥ sukha-duḥkhayoḥ / ekāntānityarūpe 'pi na bhogaḥ sukha-duḥkhayoḥ 1/2// punya-pāpe bandha-mokṣau na nityaikāntadarśanel punya-pāpe bandha-mokṣau nānityaikāntadarśane 1/3//
Meaning: If the soul is regarded as absolutely permanent (not permanent but absolutely permanent), then it would admit no change or trans formation, would not assume different states, that is, we are constrained to accept it as absolutely changeless. And if the soul is regarded as ab solutely changeless, then the experience of happiness and unhappiness, which is a felt fact, will be rendered impossible. For, there cannot be experience of happiness and unhappiness one after another, unless the soul could pass from one state to another. It will be possessed of either the happiness or the unhappiness for all time, if it is absolutely changeless. Furthermore, punya (merit or auspicious karmas) and pāpa (demerit or inauspicious karmas) are impossible on the hypothesis of absolute changelessness. For, the experience of happiness and unhappiness are brought about by punya and pāpa, which means that they should exercise a certain influence on soul, and this is impossible, if the soul is unchangingly eternal. Next bondage and liberation will be similarly inexplicable on the hypothesis of exclusive changelessness or permanence. Bondage is a kind
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