Shraman Bhagwan Mahavir
expounded and established the Jain philosophy and communicated it to his first
disciple, Indrabhuti Gautam and ten other Ganadhars
(Chief disciples) in three phrases which constitute the foundation of the
Jain philosophy; and lays down its essentials. These three phrases are known as
Tripati.
1.
2) Vighaneyi Va – Old mode of the matter vanishes [This is called Vyay or Lay which denotes disappearance of
the old mode. ]
3) Dhuveyi Va – Original qualities of the matter remain
constant. [This is called Dhrauvya which
denotes the permanence of matter. ]
Though the matter may
assume different forms at different times, it never loses its own essential
qualities (Guna). The Jain term for
such matter is sat (literally,
being). This term denotes a matter that
has three aspects: substance (Dravya),
quality (guna), and mode (paryaya). The matter, while retaining
its own qualities, undergoes modifications (pariNäm)
in the form of acquiring (utpäd) new
modes (paryaya or bhäva) and losing (vyaya) old modes at each moment. Production (acquiring new modes) and destruction
(losing old modes) are endless processes. But on account of these changes, the
substance does not experience any loss in its original qualities ((guna).
Substance as Dravya remains permanent and
undestroyable. But changes occur; old
forms are destroyed and new ones come into being. For this reason, the Jainism does not consider any substance either
as always Permanent or as always transitory. The
destruction of any thing, that we notice, is not the destruction of the
substance. It is only a change of mode, the
transformation.
Examples:
1.
A bar of gold
has its own original qualities. That bar can be converted into a chain. In that
case, the shape of the bar is destroyed and a new shape (chain) has been
produced. However the qualities of gold remain unchanged. Now if we melt the
chain and make a bangle (bangadi) out
of it, then we destroy the chain (an old form) and produce a bangadi (a new form). Again the
inherent qualities of the gold remain unchanged. Therefore, the bar, chain and bangadi are transient forms (Paryaya)
while gold is the matter (Dravya) which
remains constant..
2.
A living being
through the process of growth, undergoes various changes, such as childhood,
youth, and old age. These changes are
the natural modifications of the living being. Childhood, youth, and old age
are transient forms (Paryaya) of a
living being. The soul of the living being is permanent substance (Dravya). Similarly, when we die, we will
be born in another body. Therefore, the body is also a transient form while our
soul is the permanent substance (Dravya).
3.
A soul is a
substance (Dravya) that has
innumerable qualities such as knowledge (Jnän),
bliss (Änanda) and energy (Virya).
The knowledge quality, for example, may increase or decrease, but there
is never a time when the soul is without knowledge; otherwise it would become,
by definition, a non-soul, a lifeless material.
According to the Jainism,
the number of substances existing at present, were existing in the past and
will continue to exist
in future. There cannot be
any increase or decrease
in that number. All the transformations take place according to
their properties and potentialities; and in course of time, one form may get
destroyed and cease to exist and another form may emerge. But Dravya remains constant