क्रियावाद और परिणमन
By साध्वी नगीनाश्री, साध्वी गविषणाश्री
Summary
Based on the provided text, nature's law is certain, but what is uncertain is which mode will manifest in the next moment. Every mode is a transformed mass of all past impressions and a repository of all future potentialities. Transformation occurs due to material, inherent, and instrumental causes. The universal and eternal law of origination, destruction, and persistence has no exceptions. Jain philosophy explains this based on the natural transformation of soul and matter. All creation, development, and dissolution result from their mutual interactions. Transformation occurs both naturally and through application. Natural transformation is due to the internal order of existence, while applied transformation is relative. Time is the main cause of transformation, as it pervades every existence, keeping it in a state of flux. The flow of natural transformation is endless and cannot be explained based on sensory knowledge. Gross transformation, resulting from the mutual instrumentality of soul and matter, is perceptible to the senses. Every substance is a holder of qualities and modes. Jain philosophy established the theory of "Pariṇāmi-nityavāda" (permanent-in-change). The word 'dravya' (substance) means that which attains, is attaining, and will attain different states. The characteristic of a real entity is that it is endowed with origination, destruction, and persistence. No object is free from this cycle. From an undifferentiated perspective, the essence is the real. The coexistence of contradictory attributes in an object is explained by the difference in perspective: origination with respect to the new mode, destruction with respect to the old mode. The persistence of the substance, like the mango's existence through its green and yellow stages, remains constant. No state is completely destroyed, nor does a non-existent state come into existence. Every substance is both eternal (due to its persistent essence) and non-eternal (due to its changing modes). The substance itself is the material cause of its transformation, while other substances are instrumental causes. No substance can cause an impossible transformation in another; matter cannot become consciousness. Each transformation develops according to its own
Conclusion
The document establishes that all existence is governed by the immutable law of production, destruction, and persistence (utpada-vyaya-dhrauvya), with no exceptions. This implies that every substance undergoes continuous transformation, yet its fundamental essence remains unchanged. The key outcome is that change is not random but follows a deterministic pattern based on inherent nature and external conditions. The text demonstrates that Jain philosophy's theory of transformative permanence aligns remarkably with modern scientific principles, including energy conservation and dialectical materialism. This convergence validates the ancient philosophical framework as a comprehensive explanation for cosmic phenomena. The practical implication is that understanding this universal law enables a deeper comprehension of reality, where apparent contradictions between permanence and change are resolved through the recognition that substances simultaneously maintain their identity while undergoing continuous modification. This perspective offers a unified worldview integrating spiritual and scientific understanding.