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inception, there is no doubt that experience enforces it and logic confirms it. This conception of reality reminds us of the Greek philosopher Parmenides who regarded "Being' as the sole reality wholly excludent of all becoming, as also of Heraclitus, for whom, permanence being an illusion, 'Becoming' or perpetual change constitutes the very life of the universe. It also makes us reminiscent of the Buddhistic philosophy of universal flux and of the unchanging, static, permanent absolute of Vedānta. But all these point of the one sided evaluation of experience. It may be said that "if the Upanisadic thinkers found the immutable reality behind the world of phenomena and plurality, and the Buddha denounced everything as fleeting and sorrowful and pointed to the futility of all speculation, Mahāvīra adhered to the common experience, found no contradiction between permanence and change, and was free from all absolutism." In consonance with the perspective adopted by Mahāvīra in the metaphysical speculation, subsistence is that which is characterized by simultaneous origination, destruction and persistence. * Permanence signifies persistence of substance along with attributes, and change refers to fluctuating modes along with the emergence of the new modes and the disappearance of the old ones at one and the same time. To illustrate, gold as a substance exists with its modifications and qualities. Now after making an ornament, gold as a substance is existent along with its attributes and what changes is the mode. Thus nature of substance may now oblige us to think that things both material and mental are everlastingly existent. Such a view of things cannot even pretend to conceive without falling into inconsistency the intervention of any eternal and selfsubsistent maker, either personal or impersonal, for bringing into existence the diverse things of the world. It may be noted here that origination and destruction are applicable to Paryāyas (modifications) and persistence to qualities along with substance. Hence permanence is not the denial of change, but includes it as its necessary aspect. The notion of Paryāya is the contribution of Mahāvīra to metaphysical thinking.
2. Socio-Ethical Method Effective social changes were made by Mahāvīra through the promulgation of the socio-ethical values of Ahimsā, Aparigraha and Anekānta. These three are the consequences of Mahāvīra's devotedness to the cause of social reconstruction.
(a). Ahimsā In an unprecedented way Mahāvīra clarified Ahimsā. In the Acāränga he says: "None of the living beings ought to be killed or deprived of life, ought to be ordered or ruled,
3 N. Tatia, Studies in Jaina Philosophy, p. 18 (Pārsvanātha Vidyāśrama, Varanasi). * Pañcāstikāya of Kundakunda, 10, (Rājacandra Aśrama Āgās).
