________________
Davya, Guņa and Paryāya in Jaina Thought : 173
of smoke only indicates the effect of fire but the presence of fire itself does not necessarily indicate the existence of smoke. This means that fire with smoke would, in Jaina terminology, be one paryaya of fire, and fire without smoke the other. Both these types of fire would have at least heat as a guna. Thus, linga would be a paryāya, fire in its specific mode with smoke. But Kundakunda does not deal with this question here and one is perhaps to assume that linga is not used in such a technical sense, though a clarification
would make the definition precise. 13. The Jainas also have a classification of 5 astikāyas, i.e. of those entries
that manifest, though numerous qualities and modes, their existence with extensive spatial points'', Upadhye's introduction to Pravacanasāra p. 40 (see Note 1 above). Of the 6 dravyas in Jaina metaphysics (5 ajiva-dravyas and jiva-dravya) only kāla is excluded here because there are no spacepoints in time (na santi pradeśā iti kālasya) as PrS II, 43 points out (II, 46 also says the same with reference to a moment, the smallest unit of time, samayas-tv-apradeśah). It is significant to note the plural number of “space-points" because II, 49 says that time has only one space-point, viz., samaya, instant or moment". It is interesting to note how the smallest unit of time (samaya) is measured : “it is equal to the time required by that unit of substance measured by one Pradeśa to traverse one space-point of the sky-substance ... pradeśa-mătrasya dravyajātasya / vyatipatataḥ sa
vartate pradeśam akāśa-dravyasya /PrS II, 46). 14. Introduction to Pravacanasāra, p. 62. see Note 1 above. 15. P.S. Jaini's introduction to Amstacandrasūri's Laghutattvasphota, p. 18.
See Note 10 above. 16. In his introduction to Kundakunda's Pravacanasāra, p. 64. See Note 1
above. The summary that follows is largely based on the section he entitles “Kundakunda's position stated and Siddhasena's objections explained away', ibid.
17. In a footnote on this point Upadhye acknowledges the confusion in
sometimes referring to a colour as both guņa and paryāya. the original Jaina idea, he adds, was that colour is a guna and the different colours such as yellow, etc., are paryāyas of the guņa. The confusion arose because according to Vaisesika the various colours are guņas.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
