Sramana 2013 04

SR No.: 525084
Original Sutra Author: N/A
Author: Ashokkumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2013
Total Pages: 114
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 10 MB

Page 84

CONCEPT OF SUBSTANCE QUALITY.... : 77
used here. He adds that those characteristics, always associated with a substance are qualities and those, not associated are modes. A substance possesses both. Thus, that which makes distinction between one substance and another is called a quality. Further it is of inseparable connection and permanent. If such distinguishing characteristics were not present, it would lead to intermixture or confusion of substance. He further clarifies that the collection of qualities and modes, which is somehow considered different from these, is called substance. If the aggregate were completely the same, it would negate both substance and qualities. Therefore, those who admit substance as the cluster of qualities must also admit that the cluster of qualities is also somehow different from the qualities. Akalanka, while adhering to Pūjyapāda on the relation between dravya and its guņa says that ‘although qualities and modes are nondifferent from dravya, still there is some difference with regard to its characteristics, etc. e.g. there is somehow difference in the golden ring in spite of there being non-difference between gold and ring. Siddhasena Gani also advocates the view of identity-cum-difference between guņa and dravya. Relation between Quality/attribute and modes Guņas are a quite usual feature of Vaišeșika system; the notion of paryāya is peculiarly Jain, though seen in its popular sense in later Nyāya works.31 In early works the notion of guņas is very simple; guņas stand, to generalize from the illustrations, for the essential differentia of a thing; but in many later works the doctrine has been much more elaborated possibly after the manner of the Vaiseșika system.32
Those properties (dharma), peculiarities (višeşa) and states (avasthā) of a substance, which originate and perish, emerge and vanish, are called in the Jain system of philosophy paryāyas33 or pariņāmas for which the equivalent term in Nyāya system is guņa. The word guņa and pajjāya (Skt. paryāya) or bhāva are found in the comparatively old Agamas like Bhagavati (Vyākhyāprajñapti), Uttarādhyayana , etc. to signify capacity or quality and condition (or