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Parināma in the works of Umāsvāti and Kundakunda
123
JII.
There is neither quality without substance, nor substance." without quality, hence these two are not incompatible in their nature'.
'The substance which is not different from Sat, modifics: itself through change of quality; therefore, modificationsin qualities are further called the substance only'.
A substance is said to be identical with that (bhāva or state) in which it is transformed for that much time (i. e.. as long as that state remains).'
Vi.
'If the substance is entirely separate and distinct from its , qualities, then it may change into infinite other substances. or again if the qualities can exist apart from their substance, there will be no necessity for a substance at all’. 21
In the above passages, we see that Kundakunda is at pains to establish the material (or objective) identity between Dravya,Guņa and Paryāya as well as Pariņāma. However, in philosophical analysis, all these concepts of Dravya, Guņa, Paryāya and Parināma are to be grasped as distinct and separate from one another. This raises the problem of identity and difference. Kundakunda renders a definite service to Indian philosophy by clearly enunciating the two types of differences - one which is made by thought and the other which is objective. For the for.. mer he uses the term 'anyatva' and for the latter, 'prthaktva'.. He defines and explains them as follows :
1.
'It is the dictum of Mahāvīra, tha separateness (prthaktya). consists in having separated space-points; non-identity (anyatva) is the absence of identity.'
II.
'Really speaking, what is substacee is not quality, nor what:
21 PS I1. 8; PK 12, 13; PS 11. 12; PS 1. 8; PK 50
