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JAIN PHILOSOPHY OF REALITY...: 67
lump, the pitcher and in its broken parts. So, reality retains its essential nature in the midst of series of changes, which take place in it. Anādipariņāmikasvabhāvena vyayodayābhāgād dhruvati sthirībhāvatiti dhruvaḥ dhruvasya bhāvaḥ karma vā dhruvyaṁ. Yathā mộtpiņda-ghatādyavasthādavasthāsu mędāndyanvāyaḥ. Thus existence is accompanied by origination, disappearance and permanence. The three-fold nature of reality is so inter-related that we can't distinguish them from one another.
Inter-relation of Utpāda-vyaya-dhrauvya The nature of reality is characterized by origination, cessation and permanence. Ācārya Kundakunda (2nd cent. A.D.) deals with this concept of tripadī (utpāda-vyaya-dhrauvya) by dividing it into two parts as : (i) utpāda and vyaya in relation to paryāya (mode) and (ii) dhrauvya to dravya (substance). Here Ācārya Kundakunda is highlighting the identity and difference of dravya and paryāya by explaining it on the basis of the āgamic view. There cannot be a substance without modes nor modes without a substance; they have a non-different state of relation.
Here one objection can be raised as, in one and the same reality, there can't exist at a time two elements-permanence and impermanence, like cold and hot because of being opposite to each other, for this reason, here there is a need to explain the nature of the principle of permanence of Jain philosophy in order to avoid the self-contradictory statement. Umāsvāti defined permanence as indestructibility of the essential nature of reality.'' Ācārya Pūjyapāda opines that the permanence of a substance should be taken from one point of view. If it is permanent from all points of view, then there can be no change at all. And in that case transmigration as well as way to salvation would become meaningless. So Tīrthankara
