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Though Ac. Malayagiri here regards 'guna' as a synonym of 'paryaya', we should take a note of it that there has raged a controversy over the question of identity or difference of guna and paryaya. The view that they are different has its source in Uttarădhyayanasutra and Tattvärthasutra. In Uttaradhyayanasutra 28.5 dravya (substance), guna (quality) and paryaya (mode) are separately mentioned; not only that but even their definitions are formulated there. Tattvärtha aphorism 5.37-guṇaparyayavad dravyam-expressly mentions guna and paryaya as two separate constituents of the definition of dravya. Further in his Bhasya on the same sūtra he clearly states that the thing in which both of them exist is substance (tadubhayam yatra vidyate tad dravyam.) Thus according to Uttaradhyayanasutra and Tattvärthasutra guna is different from paryaya. But commentator Siddhasena held them to be identical (vastutaḥ paryāyā guņā ity aikatmyam) and this made the way of Ac. Malayagiri very easy. For the full discussion on the problem of identity or difference of guna and paryaya one should refer to Sanmatitarkaprakarana, Vol. V, p. 631, foot-note no. 4. Again, for the discussion on the various senses in which the term 'guna' is employed under different situations, viz. dravyanikṣepa, etc. it is necessary to consult Acaränga-Niryukti gā. 169 ff.
Then there arises a question as to why one should not consider the subject-matter of Padas I and V to be identical, in other words, as to why one should not consider chapter V to be a repetition of chapter I. The answer to this question is that it is not so because in Pada I Dravya (Substance) is the main subject and hence the dravyas (substances) that undergo different modifications enumerated whereas in Pada V the paryayas (modes) of the concerned substances are enumerated.
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Jiva-ajiva-pannavana (treatment of Living Substance and Nonliving Substance) in Prajñāpanāsūtra deserves comparison with the one found in Jiväjivavibhakti-adhyayana of Uttaradhyayanasutra and Pañcăcăra-adhikara of Mulăcăra. In Mulăcăra there occurs first the description of jiva and then that of ajiva whereas in Prajñāpanā and Uttaradhyayana the order of treatment is reverse. Like Prajñāpana and Uttaradhyayana Mulācāra also gives the twofold division of Jivas, viz. samsari (souls in bondage) and siddha (souls freed from bondage); but unlike them it gives no sub-divisions of siddha jlvas. In Prajñāpanā there are enumerated 15 sub-divisions of siddha jivas. But in Uttaradhyayana they are less in number. The following table will make this point clear.
Prajñāpanā Sũ. 16–17
(A) 1 Tittha
2 Atittha
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