Vaishali Institute Research Bulletin 6

Author(s): L C Jain
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 308

Nature of Reality as Conceived in Jaina Philosophy
. 73
to be devoid of cause, the other two also should be regarded as such. All of them may or may not contain a cause, because change (pariņāma) is beginningless (anādi) and with a beginning (ādimān) from the points of view of substance and mode (Dravyārthika Naya and Paryāyarthika Naya) respectively. For example, different psychological reactions are perceived in different individual persons at one and the same time on the breaking up of a gold vase and the making of a crown out of the same stuff, the man desiring the vase is sorry over its destruction, the the other man desiring the crown is happy on its making; the third person desiring only gold appears to be neutral.! So the object is characterized by the three aspects-origination, destruction and persistence which are taking place automatically because of the change undergoing in the ultimate Reality in a natural process from eternity, but there may be the cause in particular cases of destruction, origination and persistence. They are identical in this respect that they are in one and the same substance, but they are also different in the sense that they give rise to different cognitions. Kumarila Bhatta? also has dealt with the problem of the three aspects of an entity by giving the same example of Akalarka as cited above for their validity.
In Yaska's Nirukta8 it is similarly explained that there are six modifications of an entity (bhāvavikāras) in Vârșyāyaņi (Sattā -- being), namely, (1) it is born, (2) it exists, (3) it undergoes transformation, (4) it increases, (5) it decays and (6) it is destroyed. The same view on origination, existence, transformation, growth, decay and destruction is expressed also in the Buddhist Philosophy in the following manner : “The existence of a dharma (element) in its past condition is proved
1. “Kāryakaranayorutpādavināśau kathañcidbhinnau bhinnalak
sanasambandhitvāt sukhaduḥkhavat/syādbhinnau, tadabhedasthitajätisamkhyādyātmakatvatpurusavat/ utpädavigamadhrauvyalakṣaṇam syādbhinnamaskhalannānápratiteh rūpädivat/.......... pratibhedamitthan samartha yato / ghatan bhunktvā maulinirvartane ghatamaulisuvarnārthi tannāšotpādasthitişu visādaharsaudāsīnyasthitimayam janaḥ pratipadyate iti, nirhetukatve tadanu
papatteḥ/”, Aştašati, vide Aşțasahasri, p. 210-211, Vidyananda. 2. Ślokavārtika, Vanavada, Slokas, 21, 22, Kumarila Bhatta. 3. "Şadbhāvavikārā bhavantiti vārsyāyaṇirjāyate asti / Vipartņamate varddhate apaksiyate vinaśyatiti //”,
Abhidharmadipa, p. 273. edited by Dr. Padmanābha Jaini