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Davya, Guņa and Paryāya in Jaina Thought : 169
no more guņas according to Jainism, but merely forms of matter. Lastly, the qualitative difference in atoms corresponding to air, fire, water and earth as accepted by Vaišeșika is not possible according to Jainism.
After distinguishing the two views Upadhye goes on to clarify Kundakunda's position and to consider Siddhasena's view. He first illustrates Kundakunda's distinction between guņa and paryāya : if one considers a golden pot and an earthen pot, then the paryāya, pot, is the same but the guņas or qualities of gold and earth are not the same. Moreover, if one considers a golden ring and a golden bangle then the qualities with the substratum gold are the same but the paryāyas are different. Siddhasena's argument against this is that if the guņa and paryāya of a dravya are indeed different then why do the scriptures not mention guņārthika-naya ? By way of answering this objection Upadhye gives a lucid summary of the problem at hand.
He says : the paryāya is an external imposition, it may be of manifold kinds, the same paryāya may be possible on different substance-grounds, the same substance may be subjected to different paryāyas at different times; and, the paryāya is not essentially inherent in the very nature of the substance in the sense in which a guņa is). The only relation between a dravya and a paryāya is that a dravya cannot be imagined without one or the other paryāya. Paryāya stands for the fluctuating aspect of substances and qualities and requires to be stated when anything about a substance is to be said, hence, the necessity of paryāyārthika-naya. As distinguished from this, the dravyārthika-naya is directed not towards the fluctuating aspect of a thing but to the permanent aspect of it, namely to the substance with qualities. A guņa cannot be perceived anywhere else than in a substance, and a substance cannot be conceived without a guņa. Since the guņas are embedded in and coeval with a substance there is not need for a gunārthika-naya. This would be necessary, Upadhye points out, if the Jainas like the
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