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112
The Sanklya-Yoga and the Jain Theories of Parinama
older Āgamas, yet in the passages given above we see all the different elements of the theory of Pariņāma, viz., Dravya, Paryāya
'गुणाणमासओ दव्वं एगदव्वसिया गुणा । - लक्खणं पज्जवाणं तु उभओ अस्सिया भवे ॥'
Substance is the substrate uf qualities, the qualities are those that inhere in one substance; but the characteristic of modes (pajjavas) is that they inhere in at least two substances'.
Further on in st. 13 of the same chapter, the characteristic of pajjavas are given thus : 'एगत्तौं च पुहुत्तं च, संखा संठाणमेव य ।। संजोगा य विभागा य, पज्जवाणं तु लक्खणं ।'
The characteristic of pajjava i. e. mode is sigleness, separateness, number, form, conjuction and disjunction.'
There is however a difference of opinion regarding the interpretation of “उभओ' in उभओ अस्सिया भवे । The commentator Santyacārya, takes by '34317' to imply both Dravya and Guņa – '3991: : 970acata Joy TUTUITTEXTAT: 1 But this interpretation is not possible in the light of st. 13 which describes Pajjava. Singleness separa teness etc. are not possible between Dravya and Guna but only between two or more Dravyas. What is more, the word 'g' seems to suggest contrast to 'T COTTEETAT.' Hence scholars like Pt. D. Malvania (Nyāyāvatāra-vārttikavṛtti’ Introduction p. 106-107.) whom I have followed, wouid interpret 'FH311? as meaning 'two or more Dravyas'.
Apart from the divergence of interpretation, the difinition and characteristic of pajjava given above, do not throw any greater light on the concept of Pariņāma than that thrown by the passages which we have already noted and discussed. They only point to the distinction of Pajjava from Guņa, viz., that which inheres in two substances is not to be called a Guņa, but, Pajjava. That is why we have not included and considered the above definition of Pajjava in our discussion of Pariņāma in the Agamas.
Another reason why the above passages from the Ut.Su. are not considered is that the use of the word Guņa is of a distinctly late age.
