Jinamanjari 2002 04 No 25

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 43

accompanied by modifications (paryaya) (gunaprayayavad drvyam) and which is coupled with origination, destruction and permanence (utpad, vyaya, dhrauvya, yuktam sat).
The three are inextricably linked so much so that there can be no creation without destruction, no destruction without creation, no creation and destruction without persistence, and no persistence without creation and destruction. The inseparability of these three terms is explicitly stated in these words: "There is without substance no quality whatsoever, no modification."' Though inseparable, they are nonetheless distinct; this is clearly asserted in these words: "The substance is not the quality, and the quality is not the substance, indeed for ... this a-tad-bhava (notion-of- otherness) is not non-existence as
such.” 8
Although paijāya is not mentioned here specifically, it may be assumed that it is also a distinct aspect. The distinctness of these terms does not imply that they are exclusive of each other. Substance or reality is a multifaceted complexity. It is endowed with many qualities or attributes, which in turn undergoes modifications, i.e. origination and destruction, with the sub-stratum remaining intact. Such a complex reality, viewed in itself and with reference to time and place, can be understood properly and thoroughly from different standpoints (nayas). That everything that exists is permanent is true from the standpoint of substance, that it is ever changing is true from the standpoint of modification. In fact, it is the substance that undergoes modifications.
Here we have the genesis of the doctrine of many-sidedness or the manifoldness of reality, i.e. anekantvada. According to this doctrine, the same object can have a plurality of attributes, viz. noneternal and eternal, etc. (i.e. apparently contradictory properties predicated of it, depending upon the perspective from which it is viewed). This is because reality is thought to be manifold, "and each entity has a manifold nature", consisting of "diverse forms and modes, of innumerable aspects."
As B.K. Matilal remarks, there are two compatible notions of substance here: (1) substance as the core of change or flux, and (2) substance as the substratum of attributes. Acārya Kundakunda combines these two notions in these words:
That which whilst it does not forsake its innate nature, is connected with origination, annihilation, and stability and which possesses qualities and modifications they call a substance....
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