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Epistemology of Jainas
ssively. A cloth is different from jar: because, they possess different qualities. This difference is based on guņas. The jar is different from the lump of clay; because, it is a different successive stage. Here, the difference is based on the paryaya. But, it is only a rough estimate. On minute observation the difference between the two becomes insignificant. There is no difference of qualities between two jars of similar size and material; nor they are successive stages of the same matter. Still they are different from each other. This numerical difference is attributed to guņas. But, both of them are two paryayas in relation to the stuff i.e. clay. The cloth and jar also are two paryayas in relation to pudgala dravya. On this ground one can say that the difference between guna and paryaya does not hold any sound basis.
The Jaina view is very clear in this respect. It agrees that guna and paryaya are not two different entities as the Nyaya system holds. They are two aspects of the same reality. One is related with numerical difference, while the other with temporal. They are interchangeable in different relations. Siddhasena Divakara1 does not recognise any difference between the two. The Agamas also express both the aspects by the term paryaya. In the Jaina epistemology unity or uniformity is represented by dravya and difference, numerical as well as qualita. tive, by paryaya, gunas, being mainly a differentia, are included into paryaya. But, the difference between the two types of qualities is not negligible. The qualities represented by the gunas are constant. They last as long as the substance does. The qualities represented by the paryayas are changeable and successive. They appear one after another. Secondly, guņas are the qualities of dravya only; while paryayas exist both in gunas as well as dravya. Colour is a guna but different shades of black, white, red etc. are paryayas of it. Similarly, taste is a guna but different tastes of sweet, bitter, sour etc. are its paryayas. In the case of jIva consciousness is a guņa, but different 1. Sanmati III. 12
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