Jainism and Mahavira

Author(s): Bhagchandra Jain Bhaskar
Publisher: Digambar Jain Sahitya Sanskriti Sanskaran Samiti

Page 20

this philosophical notion. Plurism, monotheism existence and nonexistence, eternality and non-eternality and so on go together. These characters of an entity can be comprehended with the help of real standpoint (Niscayanaya) and Practical standpoint (Vyavaharanaya).
The Jainas believe, unlike the Buddhists, that a substance is dynamic (Parinami) in character. It means a thing is eternal from real standpoint and momentary from practical standpoint. Causal efficiency, according to them, is possible neither in a thing which is of the static nature (Kutasthanitya)nor in a thing which is incongruous with the doctrine of momentariness (Ksanikavada), but it is possible only in a thing which is permanent-in-change. (Parinamanastila).
The controversial point in the philosophical system is mainly related with the nature of reality. Some systems of thought accept only the Universal (Samanya) character of reality. Advaitavadins and the Sankhyas are the typical representatives of this view. Some other schopis led by the Buddhists recognise only particular (Visesa) character of reality. The third school of thought belongs to Nyaya-Vaisesikas, who treat Universal and Particular as absolutely distinctive entities.
According to jainism, an entity has infinite characteristics which are divided into two categories, viz. Universal and Particular. Just as different colours can exist in a lustrous gem without conflicting with each other, so the universal and particular elements could abide in a reality. Thus each and every reality is universalized-cum-particularized along with substance with modes (Dravyaparyayatmaka). Here Dravya represents the Universal character and Paryaya represents the particular character of a thing. For example, a jar is made of gold which can be changed into several modes, while preserving gold as a permanent substance. They are mutually interdependent, identical and separate from each other.
The nature of reality, according to this theory, is permanent-inchange. It possesses three common characteristics, such as Utpada (origination), Vyaya(destruction) and Dhrauvya (permanence through birth and decay). It also possesses the attributes (Gunas) called Anvayi, which coexist with substance (Dravya) and modifications (Paryaya) called Vyatireki, which succeed each other.
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