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Davya, Guņa and Paryaya in Jaina Thought: 161
linked together, as seen above. In other words, the paryaya of a dravya (which functions as a substrate for modifications) in no way alters the dravyatva of a dravya- destruction, permanence and origination have to be seen as paryayas which occur within a dravya. This seems to be the import of Kundakunda's statement when he says:
utpāda-sthiti-bhangā vidyante paryāyeṣu paryāyāḥ/
dravyam hi santi niyatam tasmäd-dravyam bhavati sarvam// PrSṬīkā II, 9
Origination, permanence and destruction take place in modifications; modifications are (possible) necessarily in a substance, therefore, the substance forms the base of them all.
This point raises questions about the relation and interrelation between dravya and paryāya. In Kundakunda's words :
svabhāve dravyam dravya-artha-paryāya-arthābhyām/ sad-asad-bhāva-nibaddham prādurbhāvam sadā labhate// PrSṬikā II, 19
The substance forever retains its position its own nature, as endowed with positive and negative conditions according to as it is looked at from the substantial and the modificational viewpoints."
Two gāthās, PrS Țīkā II, 22-23, elaborate this point which rests on the famous nayavāda, the theory of perspectives which has become the hallmark of Jainism :
dravyārthikena sarvam dravyam tat-paryāyārthikena punaḥ/ bhavati ca-anyad-ananyat tat-kāle tan-mayatvāt//
asti-iti ca năsti-iti ca bhavatyavaktavyam-iti punardravyam/ paryāyeņa tu kena-api tad-ubhayam-ādiṣṭam-anyadvā//
All substances are non-different from the substantial viewpoint, but again they are different from the modificational view
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