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Paryaya which is incessantly transforming itself into the next, though the quality as such is never abrogated. It is on this account alleged that substance is in a state of perpetual flux. However incessant and infinite the transformations may be, the underlying substantiality and permanency can never part with existence. Substance and Paryāya are not to be distinguished like two different things, for it is substance through qualities which because of its flowing nature attains the qualification of Paryāyā. Substance and modes are neither exclusively identical nor exclusively different, but the relation is one of identity-in-difference. Thus origination and destruction are applicable to Paryāyas, and persistence to qualities along with substance. Thus thee is no substance (Dravya) without modification, and modification is inconceivable without substance.30 Hence permanence is not the denial of change, but includes it as its necessary aspect.
Spiritual implication of Paryāya: Svabhāva Paryāya and Vibhava Paryāya
Kundakunda, the great philosopher of the 1st Century A.D. discusses the spiritual implication of Paryāyas (modifications) of self. According to him, the self, as an ontologically underived fact, is one of the six substance subsisting independently of anything else. Consciousness is the essential quality of the self. It manifests itself at the mundane stage of existence in auspicious and inauspicious psychical modifications. 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.
Kundakunda speaks of essential modifications (Svabhāva Paryāyas) and non-essential modifications
Spiritual Awakening (Samyagdarśana) and Other Essays
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