________________ 12. Kundakunda on the Modifications (Paryayas) of Self and their Ethico-Spiritual Implications Kamal Chand Sogani It can not be gain said that Kundakunda, the great philosopher of the Ist Century A.D. stands for the ethico-spiritual transformation of the individual and society. He bases his doctrine of transformation on the paryayas (modifications) of self. According to Kundakunda, the self, as an ontologically un-derived fact, is one of the six substances subsisting independently of anything elsel. It is styled 'Mahatha2 (a great objectivity). In consonance with the definition of substance adopted by Kundakunda in conformity with the Jaina tradition, self is the repository of qualities (gunas) and modifications (paryayas) and is characterised by simultaneous origination of new mode, cessation of old mode and continuance of quality as such along with the substance self. On this basis it may be said that it is a synthesis of permanence and flowing-ness. Permanence refers to qualities and flowing-ness refers to modifications. According to Kundakunda, consciousness is the essential quality of the self4. Its flowing character manifests itself at the mundane stage of existence in auspicious and inauspicious psychical dispositions. Whenever the auspicious mode of kindness originates, inauspicious mode of cruelty ceases and the quality of consciousness continues simultaneously. Thus, self as a substance exists with its modifications and qualities. In the
