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CHAPTER VIII
261
2. Bhedavāda
Bhedavāda, the opposite of the view held by Siddhasena Divākara and some others, is championed by Kundakunda, Umāsvāti, Pūjyapāda and Vidyānanda. This upholds the distinction of paryāya and guņa.
Kundakunda describes the protagonists of the Abhedavāda, or the Paryāyavāda as it is otherwise called owing to its belief in the oneness (aikantikam) of paryāya and guna, as 'false believers (parasamayā) who are deluded by modifications (pajjayamūdhā)'. As against their view he expresses his own dualism of guna and paryāya which, in combination with the dhrauvya (or dravya) element, give rise to the triune conception of a real (attho) which reveals itself as of "dravyagunaparyāyasvabhāva". This triune conception is described by Amrtacandra as the true (parameśvarī) one. In the words of Kundakunda himself : "The object of knowledge
of the passage. In this connection the following line is quoted : davvätthiyo ya pajjavanayo ya sesā vigappā sim/ See PrSKU, ch. II. gā. 1. Commenting on "pajjayamūdha hi parasamaya" in the gā. Jayasena observes: yasmāditthambhūtadravyagunaparyā yaparijñanamūdha .... bhedavijñānamūdhāśca parasamayā mithyadrstayo bhavantiti / In the same connection Amstacandra writes: hato hi bahavo’pi paryāyamatramevāvalambya tattvapratipattilakṣaṇam mohamupagacchantah parasamayā bhavanti / Ibid., pp. 121-122. iyam hi sarvapadārthânām dravyagunaparyayasvabhāvaprakaśikā parameśvarī vyavasthā sadhīyasī, na punaritarā| Ibid., p. 121. Although guna and paryāya may be collectively designated as attributes, guna is generally rendered as equality and paryāya as modification or mode,
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