________________
Multifaceted symbiotic philosophy of ..... : 55
И
The real has three phases of existence. In it something endures, something originates and something passes away. So it is both permanent and changing. But we must know what is permanent and what is changing. We have to attend to both in proper proportion and in proper perspective. More often than not we do not do so under the spell of ignorance and sway of passion. The Tirtharkaras, who are Jinas, have shown the way to us which is the right path to be emulated by us. Proper knowledge, proper will and proper effort on our part alone can yield the desired result. The concept of dravya is the crux of the Jaina metaphysics. It stands for the totality of things. It is the locus of guņas (attributes) and paryāyas (modifications). The gunas constitute the essential nature of dravya. A dravya possesses multiple guņas. Paryāya stands for the mode in which a dravya and its guņas appear. The most significant and singular contribution of the Jaina school in the field of metaphysics is introducing the concept of paryāya. Though the reality has substantial and adjectival aspects, both substances and attributes exist in a particular form or mode at a particular time under particular conditions. This conditioned mode of existence of substance and attributes is known as paryāya. The point is that substances and attributes are conceived to exist not in an absolute or isolated way but in relation to other reals. So this non absolutistic or relativistic view of reality leads the Jaina thinkers to postulate paryāya. This rich concept of paryāya is a unique contribution which is highly valuable in the spheres of thought and action. It provides a strong base for relativism, perspectivalism and situationalism which are needed for pluralistic worldly life. It helps in avoiding the pitfalls of absolutism, dogmatism, obscurantism, ego-centricity and narrowness of all types. It provides foundation to Anekāntavāda as a theory of reality and ahiņsā as a way of life. It alone can ensure a participatory, conciliatory and democratic mode of life which is the aspiration of humankind. Thus we find that the introduction of the
