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INTRODUCTION
tradition of the scriptures advances irrefutable arguments to prove that Guņa and Paryāya are not different but are absolutely identical and both imply one and the same thing. This argument of Siddhasena and his method of proving of his own point is so very clear and powerful that it has been accepted without hesitation by Akalanka and other followers of Kundakunda. Even Yasovijayaji? in his works had to accept this point of view of Siddha. sena. Now this distinction between Guņa and Paryā ya was first advocated by Umāswāti and Kundakunda ; while establishing his own point, therefore, Siddhasena had possibly in his mind these two authors.
Umaswati: With reference to Umāswāti it is sufficient to state here that in his Tattwärtha (1, 6) he has hinted that the line of discussion of the essential principle in philosophy should be from the view.point of Pramāņa and Naya, he has, moreover, explained the characteristics of Naya under five distinct heads ( Tattwärtha 1, 34, 35). Now this hint of Umāswati has been taken by Siddhasena and in his own work Sanmati he has explained the nature of Naya and Pramāņa, devoting two separate chapters to state his view-point clearly. In this way he has made a distinct advance over Umāswāti who is the pioneer of this mode of analysis in Jaina philosophy which in its turn is chiefly based on the Vedic system of philosophy in Saṁskrta.
1-The old tradition regarding the Guna-Paryâya and the new view. of Siddhasena opposed to the old tradition are given in the 4th note of Sanmati Tikā p. 631.
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