Sambodhi 1979 Vol 08

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 68

The Conception of Reality in Jaina Metaphysics
substance151 that there lies an objective identity among Dravya, guna and paryāya. But there is also a subjective difference among them in regard to their concept of distinctness and separateness in the metaphysical analysis. So there arises the question of their identity and difference. He holds the view that there are two kinds of difference, viz. anyatva and prthaktva (distinctactness and separateness), 152 the first one is made by subjective thought and the second one is objective. The relation of differnce exists among Dravya, guņa and paryāya in the sense of anyatva (distinctness). In this way the likely occurrence of confusion in the treatment of difference and identity (bhedābheda) is carefully kept down by him through the application of the distinction between anyatva and prthaktva.153
Conclusion
The study of the above facts clearly reveals that Dravya is endowed with guna and paryāya. The inherent qualities in a substance and their traikälika modes (modes of three points of time-past, present and future) are infinite 154 in number. A substance and its inherent qualities are permanent owing to the cause of its non-origination and non-destruction, 155 while all modes, because of their origination and destruction at every moment, are individually non-permanent.156 But they are also beginningless and permanent or eternal from the point of view of series (praváha) of infinite mode (anamtapajjavā) 157. For example, as Soul-substance and Matter-Substance are permanent, so their respective inherent qualities - consciousness, selfawareness, etc. and colour, etc. are also permanent. But modes of consciousness born of sentiency or modes of colour like blue, yellow, etc. born of the quality of colour, are not permanent, but individually non-permanent because of being subject to origination and destruction; and the series of modes of consciousness and that of modes of colour, being traikäliku are permanent or eternal. 168 "Souls may be eternal in some respect and may be non-eternal in other aspect; they are eternal from the substancial point of view and non-eternal from the modal point of view159.
The series of traikälika modes also, taking place due to one causative capacity (Karaṇabhūtasakti) inherent in a substance, is of the same class. The series of infinite modes caused by infinite capacities in a substance are moving together (i.e. taking place together). Modes of different class (Vijatiya) caused by various capacities or qualities can be found in a substance at a time, but modes of the same class caused by a capacity at a different times cannot be found in a substance at a time 160 There take place in Soul-substance 161 and Matter-substance162 various infinite modes like modes of consciousness, such as, those of knowledge, self