________________
Davya, Guņa and Paryaya in Jaina Thought: 163
concrete''.
lingair yair dravyam jīvo’jivaś-ca bhavati vijñātam / te'tad-bhāvavisiṣṭā mūrta-amūrtā guṇā jñeyā // Prs. Ṭīkāll, 38).
This gāthā gives the impression that the linga of a dravya is synonymous with its guṇa, even though it is described as a visiṣṭaguna. Unfortunately Kundakunda does not clearly distinguish these two in the context of dravya and the question remains whether, on the other hand, linga and paryaya are identical. 12
In gāthās II, 40-42 the two forms of guna given above are described. The classification of guna into mūrta and amurta types does not depend on whether the dravya is jīva or ajīva (sentience alone is the criterion for this division) but rather on whether they are empirical, i.e., pudgala or not. The mūrta-guņas are enumerated in II, 40; "Colour taste, smell and touch are found in matter from the finer molecules to the gross earth; and sound is material and of various kinds".
varṇa-rasa-gandha-sparśā vidyante pudgalasya sūkṣmatvāt/ pṛthivī-paryantasya ca śabdaḥ sa pudgalaś-citraḥ //
PrSṬikā II, 40.
The amürta-guņas are given in the next two gāthās: "The peculiar property of Akāśa is to give room; of the Dharmasubstance, to be a cause of movement; of Adharma, to be a cause of stationariness; of Kāla, to mark the continuity; of soul, the manifestation of consciousness; these are to be known, in short, the peculiar characteristics of non-concrete substances'
Jain Education International
ākāśasya-avagāho dharma-dravyasya gamana-hetutvam/ dharmetaradravyasya tu guṇaḥ punaḥ sthāna-kāraṇatā // kālasya vartanā syāt guṇa upayoga iti ātmano bhaṇitaḥ / jñeyā saṁkṣepād guṇā hi mūrti-prahīṇānām // PrS II, 41-42). 13 The concept of dravya as represented by Kundakunda is in
13
39
For Private & Personal Use Only
www.jainelibrary.org
