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CONCEPT OF SUBSTANCE QUALITY.... : 85
Vyañjanaparyāya which is of two kinds, viz.natural state (svabhāva) and particular state (vibhāva), takes place in soul (Jīva) and matter, whereas only arthaparyāya operates in all the other four substances viz. medium of motion, medium of rest, space and time. Vyañjanaparyāya occurs due to the cause of particular changing state vibration (parispandana) of worldly souls and matters. The activity of origination and destruction of these vyañjanaparyāyas sometimes take place and sometimes do not take place. There is no rule to occur every moment; it may or may not occur at every moment.
In addition to these vyañjanaparyāya and arthaparyāyas, in Prajñāpanāsūtra, two other kinds of paryāya viz. modes of living substance (jiva-paryāya and modes of non-living substance (ajīvaparyāya) are mentioned. These are infinite in number How the modes of living substance are infinite, Prajñāpanā describes that Nairayika, Bhavanapati, Vāņavyantara, Jyotiska, Vaimānika, earth-bodied (prthvīkāyika), water-bodied (apkāyika), etc. all these souls are innumerable but plant-bodied (vanaspatikāyika) and liberated (siddha) are infinite, therefore, modes of living substance are infinite.
Being advocate of momentariness (kşanikavāda) the Buddhists deny the existence of past, present and future (traikālika) permanent substance and give importance to the modes. They hold that the elements of existence are momentary appearances, momentary flashing into the phenomenal world out of unknown source. The modes last for a single moment (kşaņa) only. They disappear as soon as they appear, in order to be succeeded by the next moment by another momentary existence. Thus a moment becomes a synonym of an element (dharma), two moments are two different elements. An element becomes something like a point in time-space. That is why a mode like cognition is admitted in Buddhism, but the soul as permanent entity endowed with knowledge modes (jñāna-paryāya) is denied. They hold that there is no soul apart from the feelings, ideas, volitions, etc.
The Upanişads and Vedānta establish the doctrine of absolute reality (Kūțastha Brahman) which is just contrary to Buddhist system of
