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JAIN PHILOSOPHY OF REALITY.... : 69
nourishment with the help of sunlight. At every stage thus we find change, the old leaves being shed off and the new sprouts coming in. This seems to be the general law of nature. The life of the seed does never die; it lives even though it is being constantly changed, and this is what reality is.
In Pravacanasāra Kundakunda quotes another example:
Yathāhi jātyajāmbūnadasyāngadaparyāyeņotpattirdęsta, Pūrvavyavasthitāngulīyakādi paryāyana ca vinaśaḥ Pītatādiparyayeņū bhayatráātyutpatti vināšavanāsādayataḥ
druvatvam.14 It means gold is substance; ornaments like ear-rings etc., made of gold are paryāyas (modes) of it. "These may change", one ornament may be melted and a new one be made. The disappearance of the previous bangle ornament is vyaya and the appearance of the new omament is utpāda, and yet all the while there is the same golddhrauvya (permanent). So, in a substance some modification originates and some other passes away, but the substantiality neither originates nor is destroyed.
Yathaivchityadhimāna pānļubhāvena vyayamānar haritbhāvenāvatisthamānam Sahakārphalatvenotpāda vyayadhrauvyanyekavastuparyāyadvārena
sahakāraphalam..,15. It means, a mango in its unripened state is green in color. But, as the process of ripening continues it becomes yellow in color. This shows the destruction of green color and origination of yellow in the same (fruit called) mango, which also shows its permanency. Lord Mahāvīra never admitted the absolute nature of reality as permanent or impermanent only but cited an example of bāla from vyavahāra point of view a child and from spiritual point of view
