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JAIN PHILOSOPHY OF REALITY.... : 75
destruction of reality, the knowledge, intuition etc. also will cease, in that case there will not be any retention at all.30
The Transgressions occurring due to Absolute Permanent Nature of Reality Kundakunda says, those who assert destruction of absolute permanence or dhrauvya nature of reality, two types of transgressions may occur. Firstly, modes will cease. If modes are destroyed, then reality bereft of modes cannot exist at all. So the occasion of destruction of reality may occur. Secondly the permanent nature of reality converts as impermanent if we accept the destruction of dhrauvya nature of reality.31 Devanandī (9th cent.) explains the same view with a slight difference.
Tatra paryāyārthikanayāpekṣayā parasparato,
dravyācсārthāntarabhāvaḥ,
Dravyārthika nayāpekṣayā
vyatirekņānupalabdheranarthāntarabhāvaḥ.32 It means from the point of view of modes, these three characteristics (origination) etc. are mutually different from one another and are also different from the substance. From the point of view of substance these three are not perceived separately from the substance. Mere origination does not exist; because that is without stability and departure; like the hair of a tortoise. Likewise, mere destruction does not exist, because it is without stability and origination, like the same. Likewise mere stability does not exist, because it is void of destruction and origination like just the same. So, an existence in the entity of mutually respective origination, etc., must be conceded.33 If it is said that origination, etc. are mutually distinct or not. If origination, etc., are different, how is there one thing triple or if origination, etc., are not different, how is there one thing triple?34
