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CHAPTER VIII
different symbol but also a distinct subsistent (bhāvāntaram)1 existing, along with guna, in the substance.
1.
3. Bhedabhedavāda
The third 'view', viz., bhedabhedavāda, could be described more as a tendency than as a well-developed attitude. It suggests a coalescence of mutual identity and difference between guna and paryaya in a substance. Akalanka an Vādideva seem to hold this view. Akalanka, for instance, holds at once that gunas themselves are, or are identical with, paryāyas (tato guna eva paryayaḥ)', and that they (gunas) are also a distinct category from paryayas, a fact which is sanctioned, according to Akalanka, by scriptural authority (guṇābhāvādayuktiriti cennārhatpravacanahṛdayādiṣu gunopadeśāt). It is interesting to observe that both Akalanka and Siddhasena derive sanction of the same divine authority for their contrary views on the present question.
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bhāvāntaraṁ saṁjñāntaraṁ ca paryayaḥ. Ibid. The Com. on Su. 37. For definitions of guna and paryaya (or pariņāma) see ibid., V, Sutras 40-44 and the Com. thereon.
2. Concerning the abheda side of the problem, Akalanka remarks: guna eva paryaya iti va nirdeṣaḥ/ athava utpādavyayadhrauvyāṇi na paryayaḥ/ na tebhyo'nye guṇaḥ santi tato guna eva paryāyaḥ iti.../ Supplementing this, and as if in answer to Siddhasena's repudiation of the independent status of the category of guna on the basis of the scriptural authority (infra, p. 258) Akalanka refers to the bheda view of the matter as follows: guṇābhāvādayuktiriti cennārhatpravacanahṛdayādiṣu guṇopadeśat/ uktam hi arhatpravacane "dravyasraya nirguṇā guṇā” iti/ etc... TRAG, p. 243. These statements concerning both the views, occur in course of the com. on the sutra of Umasvati already referred to on p. 170. The manner in which Akalanka has
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