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Rajjan Kumar: Paryaya: Doctrine of Pariņāma
Dravya (Reality) is endowed with the quality of Sat and characterized by the three potent factors - origination, destruction and permanence and is the substratum of qualities and modes1. Dravya is not absolutely changeless and its paryāyas are not discrete. There is a series of prayayas in a dravya having a relation of relative identity between the previous paryāya and the posterior paryāya like the relation of cause continuum and effect - continuum3. Dravya retains its essencial nature in the midst of series of changes which take place in it. Therefore reality (dravya) is dynamic in nature and does always undergo transformation without giving up its essential nature. In this way it is conceived that Dravya (Reality) is characterized by the triple nature viz. origination, decay, permanence in the process of transformation'.
Acarya Kundakunda explains that Dravya is the inherent essence of all things, manifesting itself in and through infinite modifications, and is endowed with gunas and it reveals permanence and change in it to be real. And Dravya is endowed with its unchanging nature of existence. Acārya Pūjyapāda defines Dravya as that which undergoes modification is Dravya. As, for example, take a piece of gold. When an ornament is made out of it, the original lump of gold undergoes modification having its original form destroyed (vyaya) and a new form born or produced (utpāda), but the substance of gold continues or persists (dhrauvya) in this process of change. For every substance possesses the quality of permanency together with origination and decay as modifications of itself and Sat, as it is technically defines as a Dravya1o.
Akalanka explains that utpada is the modification of a substance without giving up its own kind, vyaya is the disappearance of its forms,
Pancāstikāyasāra, 10
Akalankagranthatraya, p. 45
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Pancastikāyasamayasāra, 8 9. Pravacanasara, II. 3, p. 123
10. Sarvarthasiddhiḥ, 5/29
127
Ibid, p.45
Ibid, p. 45
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