Sambodhi 1979 Vol 08

SR No.: 520758
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1979
Total Pages: 392
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 8 MB

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J. C. Sikdar
present day because of being the advocates of the doctrine of difference (bhedavada). The distinction of Sat-Vastu (Real Entity) in the form of Dravya, guna and paryaya in Jaina metaphysics, reminds one of Dravya, guna and karma of the Vaišesika school-the three, technically called Sat or Artha145. On the other hand, the Jaina position that gnna and paryaya are the transformations (pariņāma) of Dravya reminds one of the correspoading Samkhya148 position that all physical phenomena are the transformations of prakṛti.
It is noteworthy to point out in this connection that Kumarila, the great intellectual among the Mimamsakas, also supported the docrine of identity-cum-difference between Dravya and guna or between guna and paryaya with clarity and forceful logic for the establishment of which Siddhasena, Samantabhadra and others made attempts. Kumärila explains it in this.. manner: "When the Vardhamanaka being broken up, a Rucaka is made (out of the same gold), the person who desirese to have the former becomes sorry, while one desiring the lattter (ornament) likes the process, while a third person who only desires gold remains indifferent and unaffected. The refore, the object (gold) must be admitted to have a threefold character. Because, unless the object partook of production, continuance and destruction, there could not be (with regard to it) the three notions (of like, disike and indifference)"147 In this process the substantiality of gold continues to exist; gunu (i.e. quality of gold) is inherent in it; only its paryaya is destroyed and produced as different forms. That is to say gunas persist in Dravya as long as it exists as such, and exist co-extensively and simuItaneously with it, while paryayas undergo change and they do not exist simultaneously 148 with it. So guna is sahabhavi dharma, e.g. capacities like consciousness, etc. in soul,149 while paryaya is kramabhavin, e. g. happiness, sorrow, etc. in it. Guna Sakti-10 Sahabhi-natural (cause). Sahabhasakti is karaṇa (cause), while paryaya Kramabhasakti 150 is karya (effect). The Samkhya gunas-Sattva (Essence,), Rajas (Energy) and Tamas (Inertia), are anadi (beginningless) and ananta (infinite). Gunas of the Jainas as faktis (capacities) are karaṇas (causes), while their paryayas are karyas (effects), e.g. Cetand (sentiency) is gana.and jñana (knowledge), etc, are its paryayas, varnas as gunas are kāraṇas (causes), and Varṇaparyayas, etc. are kāryas (effects). The Jainas used the term 'guga' like the Samkhya and the Mimamsaka used the word Sakti for guna. Thus it may be said that the capacity of causing transformation in a Dravya is guna and the transformation (parinama) due to guna is paryaya.
It appears from the study of the "There is nothing as quality nor as substance; there is neither
statement of Acarya Kundakunda : modification in the modification in the absence of a substance without mode nor mode without