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Principle of Permanence-in-Change in Jaina Philosophy
and co-extensive (kramabhuvaḥ and sahabhuvah) by its general nature and is inseparable from satta (existentiality or being)11. It is also comprehensible from the definition of Dravya as embodied in the Tattvärthadhigama Sutra that Dravya (Substance) is not separable from its guna (quality) and paryaya (mode). 12 Dravya (substance) bereft of them can only be imagined through abstraction in thought, 18 As the nature of entitles is characterized by origination and decay, Acarya Kundakunda deals with the concept of parinama (transformation or change) involving origination (utpada) and decay (vyaya) and permanency (dhrauvya) into two parts by bringing (i) ut pada and vyaya (origination and decay) into relation to paryaya (mode) and (ii) dhrauvya (peramanency) to Dravya (Substance)14. That is, the nature of an entity is characterized by origination and decay, for there is no destruction of an entity that exists, nor origination of noneptity; entities cause origination and destruction in their qualities and modes.15. Dravya (substance) in its reality can neither be originated nor destroyed; it has only permanent substantiality. But its modes cause destruction, origination and permanency. Here Dravya is examined from the aspects of substances (Dravyarthika Naya) and mode (Paryayarthika Naya) respectively. A substance is permanent, having neither origination nor destruction in it from the point of view of its substantiality. It is changing as paryaya from the aspect of mode (Paryayarthika), 1. e. it secures the triple qualities of permanence, origination and destruction through Its modes. For example, gold is a substance, ornaments like ear-rings, etc., made of gold are the Paryayas (modes) of it. "These may change, one ornament may be melted and new one he made." The disappearance of the previous ornament is vyaya (decay) and the appearance of the new ornament is ut pada, and yet all the while there is the same gold-Dhruvals (permanent). So in a substance some modification originates and some other passes away, but the substantiality neither originates nor is destroyed.17.
11. "Daviyadi gacchadi täim taim sabthavapajjayalm Jam
Daviyam tam bhannamte anannabhūdam tu sattado" : Pañcastikaya-Samayasara, 9.
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12 "Gunaparyayavad--dravyam", TS., ch. V. 37.
13 "Dravyajiva iti gunaparyayaviyukṭaḥ prajnasthapito anadipārināmikabhāyayukto Ava ucyate", TS. Bha,, ch, I. 5, p. 43.
14 Bhavassa natthi naso natthi abhavassa ceva uppado Gunapajjayesu bhāvā uppadavae pakuvvamti |", PS.. 15. 15 "Uppattiva vinaso davvassa ya natthi atthi sabbhavo |
Vigamuppadadhuvattam karemti tasseva pajjaya // Ibid., 11.
16 Pañcästikäya Samayasara, 11 (comm)
17 "Padubbhavadi ya anno pajjão paljao vayadi anno f
Davvassa tampi davvam neva panatham na uppannam" | Pravacanasära, II. 11Sambodhi 6-3, 4
