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irinama in the works of Umasvati and Kundakunda
Dravya and Guna is a Vaiseşika concept. Philosophically consiered, these two approaches are distinct. One takes reality as it ssumes different forms, or views reality, through its transformtions; while the other statically analyses it into substance and ualities. When, however for whatever reason, the analysis of Dravya and Guna was accepted by the Jains, (following the Taiśeşikas), they had to find a place for it, along with their Dravya-Paryaya analysis. And Umāsvāti defines gunas as residing n the substance and having no quality (guna) in themselves."
Here, however, we are primarily concerned with the explanaion of Paryaya that is given in the bhasya on. V. 37. Paryāya s another bhāva(state) and another name, i.e. the Paryaya of a Dravya is a distinct transformation, bearing a distinct name. In this definition, the idea of another name seems to be due to a desire to incorporate the common meaning of Paryaya viz, a synonym. Philosophically, one might say, that a Dravya may have a distinct Paryaya yet it may not always have been possible to name it differently, though one may concede that for the purpose of discourse, one has to have a distinct name, to indicate a distinct state. This is because, we can speak of a Paryaya when it is recognised as such by our thought and to pin it down our thought would require a word. However that may be, the concept of Paryaya is made clearer by Umāsvāti, by defining it as a distinct state (formation) to be recognised by a distinct name.
Now, let us take the definition of Parinama. The Bhasya states that Pariņāma is the nature, the 'thatness' of each substance (dravya) and its qualities (gunas), in other words, if we regard reality as the sum-total of the five or six substances
5
3 द्रव्याश्रया निर्गुणा गुणाः । V. 40
4 भावान्तरं संज्ञान्तरं च पर्यायः ।
5 तदुभावः परिणामः । (V. 41 ) भाष्यम् - धर्मादीनां द्रव्याणां यथोक्तानां च गुणानां स्वभावः स्वतत्त्वं परिणामः ।
