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CHAPTER VIII
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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 guņa, 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 Amộtacandra 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 : davvātthiyo ya pajjavanayo ya sesā vigappa sim/ See PrSKU, ch. II. gā. 1. Commenting on "pajjayamūdhā hi parasamayā” in the gā. Jayasena observes: yasmăditthambhūtadravyagunaparyāyaparijñanamūdhā .... bhedavijñānamüdhāśca parasamayā mithyādsştayo bhavantīti / In the same connection Amộtacandra writes : hato hi bahavo’pi paryāyamātramevāvalambya tattvapratipattilakṣaṇań mohamupagacchantaḥ parasamayā
bhavanti / Ibid., pp. 121-122. 2. iyam hi sarvapadārthānām dravyaguņaparyāyasvabhāvaprakā
śikā parameśvarī vyavasthā sadhīyasī, na punaritarā/ Ibid., p. 121. Although guna and paryāya may be collectively designated as attributes, guņa is generally rendered as equality and paryāya as modification or mode.
