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ATOM IN JAIN PHILOSOPHY 69 - IV) MATTER IS KRIYAVAN ie (CAPABLE OF BEING ACTIVE)59
a Non-absolutist Jains do not believe in absolute permanence or total cessation They neither endorse absolute nihilism nor absolute eternalism but explain both these extremes as real with reference to different aspect of the same reality According to them both transitory and permanent attnbutes co-exist in a substance This is the fundamental or basic nature of the entire real existence The permanence of the substances is attributable to their underlying indentity of qualities, while incessant series of successive states which make up the carrier of a thing are the expression of its mutable structure Thus a substance can be considered eternal and therefore immutable if one examines it from the view point of dravya i e its underlying unity and ignonng (but not denying) the other aspect
On the other hand it must be considered as incessantly changing if looked at from the view point of paryāj a60je its transitional attribute which establishes its mutability And since all substances possess both attributes simultaneously they are both immutable as well as changing In short they are subject to the doctrine of permanence-through-modification
b Mutation is thus an innate capacity of being active and since the mutation is infinite kriyā is also infinite
All modification can however be grouped under: two types -
1) Artha-parjāja It is incessant continuous 59 Pudgalā jeevastu hripärantah-Tamāriha Sūtra Bhasya 56
60 Dravjürihiha-gaunabhāre paryanliha prādhūnjar sunabhála-utpūdai saj(1-darsināt sakrivú annaschen Rajavartii ham 5-7-25
