Concept of Paryaya in Jain Philosophy

Author(s): S R Bhatt, Jitendra B Shah
Publisher: L D Indology Ahmedabad

Page 86

74 Concept of Paryaya in Jain Philosophy criteria. A substance exists 'in' and 'through' its attributes, and the latter, related and organized, constitute a 'substance'. In simple language, quality (guna) and mode (paryaya) cannot be absolutely different from the substance nor can they be absolutely identical with it. The difference is only that of reference and not that of existence. (Microcosmology-P.74)4. 1.10 Qualities and Modes. Thus, the dynamic substance i.e. 'dravya' is always associated with certain intrinsic and unalienable attributes called gunas (qualities). A substance does not exist without qualities because nothing can be (or exist) with being in some determinate way and the possession of qualities by substance means its existence in a determinate way. One cannot divorce the existence of a real from its determinate mode of being. Again, a substance and its quality must exist in some state or form, and so each one of them is a substratum for infinite modes called paryaya. Paryaya, like guna, is another technical term demanding careful understanding. The modes subsist in both substance and quality. They are infinite in number and transitional in nature. In other words, cessation of the precedent mode is followed by the origination of the succeeding one. (Microsmology - P. 72)4 2 Classification of Paryayas 2.1 Paryaya can be classified into two types : vyanjana (explicit) and artha (implicit). 2.2 Vyanjan paryaya is defined in I.J.T. as "sthula kalantarasthayi sabdanam sanketvisayo vyanjana paryayah (1.42). The explicit mode is gross, lasting for some time and amenable to verbal expression. 2.3 Artha paryaya is defined as "suksmo vartamanavarty artha - parinamah arthaparyayah." (1.43). The subtle and instantaneous modification of the object is the implicit (artha) mode. 2.4 Sidhhasena Diwaker has explained these two types of parayas in 'Sanmatitarka prakarana (1/30-35). 2.5 Now let us see the main features of both these types of paryayas.