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86: Śramana, Vol 64, No. 2, April-June 2013
thought. Vedāntists consider the perceptible world as the result of superimposition (adhyāsa) of Māyā, the power of Brahman. Hence the world is appearance or transformation of Brahman through Māyā (pariņāma- in case of Ramanuja's Qualified Monism). Dr. B. N. Seal explains 'the power of Maya is the power to realize the unreal to import practical Reality or mediate existence to that which does not and cannot possess absolute Reality or self-existence.
The synthesis of these two rival doctrines-Buddhist and Vedāntist took place in Jainism. In the Upanisadas, the doctrine of evolution of Prakṛti (prakṛtipariņāmavāda) is embodied, but Puruşa (Self) has been accepted as immobile or unchanging (kūtastha). In opposition to this doctrine of prakṛtipariņāmavāda Lord Mahāvīra introduced the doctrine of change or transformation (pariṇāmavāda) allpervading by admitting the state of transformation in these two substances--self (jīva) and non-self (ajīva), after having defined existence (satta) as characterized by origination, decay and permanence.
Relation between substance and modes:
Now the question arises, what is the relation of modes with the substances? Is it of difference or non-difference? Answer of this question is revealed in a conversation held between the disciples of Lord Parsvanatha and Lord Mahāvīra occurred in Vyakhyāprajñapti. The disciples of Lord Parsvanatha ask, 'what is the sāmāyika and its meaning? Lord Mahāvīra replies that the soul only is sāmāyika and it is the meaning (artha) of the sāmāyika. Thus soul is a substance and sāmāyika is its mode. It is revealed in this explanation that Lord Mahāvīra advocated the theory of non-difference of substance and its mode by substantial point of view (dravyarthika-naya). But elsewhere he advocated the theory of difference between these, by modal standpoint (paryāyārthika-naya).
According to Vyakhyāprajñapti 'the non-permanent (asthira) changes, but the permanent (sthira) does not change; the non-permanent breaks, while the permanent does not break'. Similarly, the fool (bāle) and the wise (pandita) are eternal but foolishness (bāliyattam) and
