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Sahabkavi
(W) Kramadhah
AN EPITOME OF JAINISM Of these two kinds of parydya, the first, Sahabhair refers to the quality which is coexistent with what it reveals , as for example, consciousness (fata) is the Sahabhåbe paryaya which is co-existent with soul, and the second, Kramabhabi stands for the paryaya 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 drnvya vyanjana paryaya -means substantive variation in the ultimate constitution (TAM ) which a thing under-- goes in the course of its adaptation to the environment as sve find in the cases of siddha souls whose nature differ only
Svað áva dratyagyarjana
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