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74: Śramana, Vol 64, No. 2, April-June 2013
every unit of quality is but a unit of a substance. He maintains that the ultimate entities in Samkhya philosophy are called gunas-sattva, rajas and tamas. These entities manifest themselves as guņas by their various modifications. The fundamental ideas formed in the Samkhya system sometimes unconsciously affected all later constructions. Mind stuff (sattva), energy-stuff (rajas) and massstuff (tamas) -the fundamental entities, as interdependent moments are very real and substantial existence have found affection in the Buddhist concept of three elements (dharmas), viz. mind (citta), forces (samskāras) and matter (rūpa), respectively. In the Vijñaptimātrasiddhi Vasubandhu actually equated the Buddhist term 'dharma' with the Samkhya's term guna. "You maintain the realities are gunas, we say they are dharmas.'25 According to Stcherabatsky, 'to every unit of quality there is corresponding subtle element (dharma) which either directly manifests itself or according to Sarvästivädins remaining forever a transcendental reality, produce a reaction (käritva, lakṣaṇa) which we wrongly interpret as being a quality.'
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Vaibhāṣikas admit the objects of five senses, viz. colour, shape, sound, odour, taste and tangible as substantial entities not as inherent in the substance, just as they are admitted in Nyāya-Vaiseṣika system. According to this view, it should be said earth is odour' instead of saying earth has odour, etc. The same principle is applied to the mental sphere; there is no spiritual substance apart from mental elements or faculties that are conceived as subtle realities or substances sui generis, very much on the same pattern as the elements of matter. There is no soul apart from feeling, ideas, volitions, etc.
Relation between Qualities and Substance
Generally, we meet three currents of thought in Indian philosophy with regard to the relation between qualities and substance viz. (i) doctrine of Identity (abhaedavāda, (ii) doctrine of difference (bhedavāda) and (iii) doctrine of identity-cum-difference (bhedabhedavāda). On the basis of the definition of sat, Dr. Y. J. Padmarajiah26 divided Indian Philosophy into five classes:
