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Parinama in the works of Umasvāti and Kundakunda
ing it with Dravya, 15 and pointing to it as 'living' in everything.16
Thus Kundakunda imagines Satta almost in the terms of ekam sad viprā bahudhā vadanti. He qualifies it a sappaḍivakkha. This clearly indicates the Jain Anekanta or relative position. Nevertheless, if the aim of philosophy is to reach wider and wider generalisations, then this is the statement of the widest imaginable generalisation.
Another point, that may be noted, is the derivation of the word Dravya, as one that flows and reaches out to all its Paryayas, which beautifully explains the operation of Pariņāma (Pk.9).17
Next, in the TSu., we noticed that Pariņāma was, by implication, analysed into utpada, vyaya and dhrauvya. Kundakunda explicitly states this position, in PS II. 7. He says that the Pari nama characterised by permanence, origination and decay of Dravya with reference to qualities and modes, is its (Dravya's) nature. Kundakunda, further, elucidates this point, by explaining the relation of invariable concomitance between the three aspects of Pariņāma, viz. utpāda, vyaya and dhrauvya, in PS II. 8. where he states that there is no origination without decay, nor is there decay without origination; origination and decay are not possible without the aspect of permanence.
Kundakunda further describes a thing (18 i, e. anything about which we can predicate is), as lying in substance (), 15 दवियं तं भंते अण्णष्णभूदं तु सत्तादो || PK. 9
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16
इह विविहलक्खणाणं लक्खणमेगं सदिति सव्वगयं । PS II. 5. 17 दवियदि गच्छदि ताई ताई सम्भावपज्जयाई जं । दवियं तं भण्णं ........
PK 9
18 Artha' employed in the gatha-signifies substance, quality, and mode but here it is taken to mean quality and mode with reference to substance. Ps II 14
