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The difference between substance and its modes by the name, number, etc. and unity of them into one by place, time, and nature, is not possible as the nature of reality, since an entity cannot assume more than one character. 122
He further points out that samjia is the cause of an intimation ( sanketa) which depends on desires. How then can one differentiate it by name, since it is also one, not two? Words are fictitious, the difference therefore, would be imaginative, Sankhyabheda also is not possible as there is a difference between vacya (to be spoken ) and vacaka ( speaker ), which is also kalpita (imaginative ).
Further be points out that without the destruction of a substance there would be no destruction of its modes. Hence, they can be identified neither as bheda nor as abheda. If the modes are different from the substance, words would not be connected with them. If they are accepted as non-different, their natures would be one. How then could th- Laksa. nabheda be applied ? Karyabheda is also not possible as there is no difference in nature,124
The theory "substance and its modes are not different (abheda ) in place, time, nature" is also defective in Prajñakara'sviews. He says : "position, the form, smell, juice, touch etc. are different in modifications. If the nature stays with substance and modes in the form of destruction and otherwise, the substance would be two as ghata and pața, not one which removes abhedatva with them. Further he says, if the bhedabkeda is accepted, the bheda ( difference would be fictitious due to not leaving the abheda ( identity), and hence abheda would be proved as false in character. Here Arcata thinks in terms of ubhayavāda that if the substance and mode are completely different, all the evils of both the "identity. view and difference-view" will lay upon this conception, 124
Arcaţa refers to the Jaina's view that they analyse reality. through sui-generis (Jatyantara ) which exposes the combination of identity and difference, although it makes a distinction
