Jaina Theories of Reality and Knowledge

SR No.: 001608
Original Sutra Author: N/A
Author: Y J Padmarajiah
Publisher: Jain Sahitya Vikas Mandal
Publication Year: 1963
Total Pages: 444
Language: English
Classification: Book_English, Philosophy, Epistemology, & Anekantvad
File Size: 23 MB

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JAINA THEORIES OF REALITY AND KNOWLEDGE
is made up of substances, which are said to be characterised by qualities, and with which, moreover, are (associated) the modifications." A substance is, therefore, that which is endowed with qualities and accompanied by modifications.
Despite their common abode, there is, between guna and paryāya, a considerable difference : a guna is, according to Kundakunda, a trait which is deeply embedded in the being of a dravya and is therefore called 'sahabhāvi’, simultaneous or intrinsic. A paryāya, on the contrary, is a relatively extrinsic feature appearing in a dravya for a time and disappearing later giving place to another paryāya. It is, therefore, called 'kramabhāvi's_successive or extrinsic.
It is, however, necessary, to remember that a dravya is invariably accompanied not merely by the ever-inseparable
2.
W
1. attho khalu davvamao davvāni guņappagāni bhanidāni /
tehim puno pajjaya..... PrSKU, ch. II. See also the comms. on this gā. In his comm. Amftacandra refers to 'vistāra' and 'ayata' as synonyms of guna and paryāya respectively and also distinguishes two kinds of paryāya, the 'svabhāva' and the vibhāva'. Ibid. p. 119. gunavam ca sapajjayam jam tam davvam hi vucchanti // Ibid., ch.
II, gä. 3See also, gās. 4 & 15, ibid., and 10, 13 in PSKC. Guņa and paryāya are also called anvayi, or inclusive, and vyatireki, or exclusive, respectively. Evidenty, the inclusiveness refers to the inwardness of guņa in dravya and the exclusiveness refers to the separation of one paryāya from another in the succession of paryāyas happening in a dravya. Vide PrSKU, p. 121, Jayasena's Com.
It is necessary to note here the difference between Kundakunda's and Yaśovijaya's use of the terms 'sahabhāvi' and 'kramabhāvi'. Kundakunda treats the term as referring to two distinct existents (bhāvāntarau) while Yasovijaya does so as referring to two aspects of the single principle, viz., paryāya (vide supra, p. 260).