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said that "if the Upanisadic thinkers found the immutable reality the world of phenomena and plurality, and the Buddha denounced everything as fleeting, Mahāvīra found no contradiction between permanence and change, and was free from all absolutism."'2
Problem of reality implies the problem of substance. In consonance with the Anekantic view of reality already discussed substance is characterized by simultaneous origination destruction and persistence or is the substratum of attributes and modes. 3 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 one at one and the same time. To illustrate, gold as a substance exists with its modification and qualities. Now after making an ornament, gold as a substance is existent along with its attributes and what changes is the mode.
Substance and Quality:
Substance as different from the general and specific qualities and modifications is not worthy of being so called. Things devoid of attributes and modifications are nothing but abstraction. Qualities are incapable of being existent by themselves even for a moment. They necessitate the simultaneous existence of substance, and are denied any isolated character; and they are themselves bereft of qualities. As regards the relation between them, we may say that they are non-separate and nonidentical. Non separateness results owing to their subsistence in the same spatial extent, and non-identity issues because of the fact that one is not the other. The assertion that substance is not quality and that quality is not substance serves only to emphasize the non-identical character of both substance and quality. It does not mean the absolute negation of substance in quality and vice-versa. Thus the relation between dravya and guna (substance and quality) is one of identity-in-difference. The difference between them is only the difference in point of nomenclature, number, characterization, purpose and not difference with reference to spatial extent."
6
Substance and Modification:
8
The notion of paryaya is peculiarly Jaina. In conformity with the nature of substance as permanence in mutability, paryaya alludes to the variable aspect of a thing which is due to the external and internal inducements. Every quality transmutes its state every moment.; and this mode of being is called paryaya which is incessantly transforming itself
तुलसी प्रज्ञा अंक 113-114
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