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bhabi
AN EPITOME OF JAINISM.
Of these two kinds of paryaya, the first, (i) Sahabhavi Sahabhävi refers to the quality which is co
existent with what it reveals ; as for example, consciousness (fagia ) is the Sahabhabi paryâya which is co-existent with soul, and
the second, Kramabhâbi stands for the (i) Krama- paryâya proper. Kramabhävi paryayas
may be described as contingent in the sense that their presence depends on the variable circumstances so that they may differ in the same thing at different times just as happiness and misery or joy and grief which are not co-existent with the mind like consciousness but are moods which depend on the environment, the mind finds itself placed in by the virtue of its own karma.
It is also interesting to note, by the way, how the Jain philosophers have otherwise classified paryayas as in the following :
(a) Svabhva dravya vyanjana paryaya
-means substantive variation in the ultimate dravyavyan- constitution (WTA i t) which a thing under
goes in the course of its adaptation to the environment as we find in the cases of siddha souls whose nature differ only
Svabhava dravya vyan. јана.
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