Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 86

Conception of existence......
as such. These three are the very constituents of a substance. Siddbasena Divākara, therefore states that "there is no substance that is devoid of modifications, nor is there any modification without an abiding something -a substance. For origin, destruction and contipuance are the three constituents of a substance."9 Kundakunda also says that the notion of continuity is essentially dependent on origin and destruction There is no origin withont destruction, nor is there any desti uction without origin, and neither is destruction nor origination possible without what continues to be. 10 Amrtav andra explains this idea citing an example of a pot. When a pot is produced from a lump of clay, both the origin of the pot and the destruction of the lump of clay together maintain the continuance or persistance of the clay-substance, 11
Closely connected with this notion of substance is the conception of qualities and modes. Without understanding these conceptions it is not possible to appreciate, the Jain's definition of reality or substance, Umāsvāti in bis Tattvarthasutra gives definition of quality. He states that "what reside in a substance and are themselves devoid of any qualities are called qualities."19 But he does not give definition of modes. It is said in the Tattvārthabhāşya that “though modes too reside in a substance and are themselves devoid of any quality, they are subject to origin and destruction, Thus, they do not always reside in a substance. The qualities, on the other hand, are permanent and hence they always reside in a substance. This is how, qualities are to be distinguished from modes", 13 We find clearcut distinction between qualities and modes in the Sarvärtha. siddhi of Pūjyapāda Devanandi. He states that, “A quality is, really, the distinguisbjog character of one substance from another. For example, the soul is different from matter through its possession of consciousness, etc.; the matter is distinguished from soul through qualities like colour. The generic attributes common to souls are cognition etc., and that of matter are colour etc. The modifications of these qualities, viewed in their parti. cular nature, are called modes (paryāyās), such as, cogoition of a pot, anger, pride (in a soul), and intense or mild odour, deep or light colour in the case of the matter."14 From all these explanations, we can draw a conclusion that Jain thinkers have divided broad category into two 9. Sanmatitarka-I-12. 10. Pravacanasāra -II-8. 11. Ibid-comm. II-8, P. 125. 12. Dravyasraya nirguņā guņāḥ. T.S.V-40, 13. Tatt värthasūtras vopa iñiabbasya-V-40.... 14. Aovayino guņa vyatirekinah paryāyāḥ....dra vyam dravyāntaräd yena višisyate sa
gunah....tesām vikārā višeşātmana bbidyamāgāh paryāyah. Sarvārthasiddhi-V-38.