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III.
The Samkhya-Yoga and the Jain Theories of Parinama
is quality is substance; this is a case of non-identity and not of absolute negation; so it is pointed out.'
'The difference between Dravya and Guna may be determined by appellation, form, number, or locality. These determinants are various, They hold good among things and their qualities, whether these are considered different or identical'.
IV-V. 'Colour, taste, smell and touch are the qualities of the primary atom. They are not said to be really distinct from their material substratum, though they are undoubtedly distinguishable from it as regards name, form, etc. In the same way, perception and knowledge are really inseparable from the self and are not distinct from it, though from the viewpoint of name, form, etc. they may be spoken of as distinct from the substratum. In short, though distinguishable in thought, thay are not really distinct.'2"
Thus with the help of the distinction between 'anyatva' and 'prthaktva' Kundakunda avoids the confusion, which is likely to occur in the discussion of 'bhedabheda".
After having made this distinction, Kundakunda further analyses the concept of Pariņāma into its two components, viz., 'change' involving utpada and vyaya, and 'permanence' involving dhrauvya, by relegating utpada and vyaya to Paryaya and dhrauvya to Dravya.23
The above discussion makes clear the contribution of Kundakunda to the clarification of the concepts of reality and Pariņāma.
22 PS II. 14 & 16; PK 52; PK 57-58
.23 PK. 15, PK 11, PS II. 11
