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The Saikhya-Yoga and the Jain Theories of Pariņāma
quality (Tot), and mode (9719), and shows the inseparable connection between Artha and Pariņāma.19
This means that there is in this world not a single object which does not undergo modification, and no modification without an object as its substratum, implying thereby that the two, 'the Real' and the ‘Pariņāma' are so inseparably connected with each other, that the very concept of one is impossible without that of the other. This stanza, it can be seen, identifies, on one side, Artha with Dravya, Guņa 2nd Paryāya and on the other with Pariņāma. The TSū., as already seen, mentions Dravya, Guņa and Paryāya but does not identify them with Artha. Similarly, Pariņāma was said to be the nature of the reals (Dravyas), but the metaphysical identity of Pariņāma with reality was. not so explicitly stated as here.
The definition of Dravya in the TSū. makes clear that there cannot be any Dravya apart from Guņa and Paryāya. It is also stated in the bhāşya on I. 520 that such a Dravya, severed from Guna and Paryāya, can only be imagined, through abstraction in thought; but this does not clarify, whether Guņa and Paryāya can exist apart from Dravya. Kundakunda clarifies this point, and explains the mutual relationship betwen Dravya, Guņa and. Paryāya in the following manner :
I
“There is nothing as quality nor as modification in the absence of a substance.'
II.
There is neither substance without mode nor mode without substance. The one cannot be without the other, so say
the 'śramaņas. 19 पत्थि विणा परिणामं अत्थो अत्थं विणेह परिणामो । दव्वगुणपज्जयत्यो
अत्थो अत्थित्तणिव्वत्तो । 20 द्रव्यजीव इति गुणपर्यायवियुक्तः प्रज्ञास्थापितोऽनादिपारिणामिकभावयुक्तो जीव
JETTI
