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76: Śramana, Vol 64, No. 2, April-June 2013
or non-different from gunas like-sound (śabda), touch (sparśa), etc. After examining both the aspects he finally, supported the doctrine of identity-cum-difference.
The Buddhists deny the existence of substance but accept elements (dharmas) which correspond to guņas- sattva, rajas, and tamas of the Samkhya. They deny the very difference between the categories of substance and qualities. There is no inherence of qualities in substances; in this respect all real elements are equally independent. As separate entities they then become substances sui generis.
Jains propounded the distinction between dravya and its gunas, partly in order to mark the logical difference between ultimate subject of knowledge or judgment and partly also to answer puzzles about change and identity of permanence-in-change.
Jains, maintain the doctrine of identity-cum-difference with regard to the relation between guna and dravya. In accordance with the Nyāya-Vaiseṣika, they established the relation of inherence of gunas in dravya as revealed in the definition given by Uttaradhyayana and Umāsvāti29. But they hold that dravya and its gunas are not separate entities like those of Nyaya-Vaiseṣika school, these are intrinsically related, though somehow different.
Kundakunda maintains that the relation between these is one of coeval identity, unity, inseparability and of essential simplicity, but not of union or combination. Thus the relation between guna and dravya is of identity-cum-difference, e.g. colour, taste, smell and touch of the ultimate atom (paramāņu) and their material substratum, though being distinguishable with regard to appellation, form, etc. Similarly, in the case of soul the qualities of self-awareness and knowledge are inseparable from, though they may be said to be distinct from the substratum by the points of view of name etc. Pujyapāda maintains somehow distinct relation (kathañcitbhedabheda) between dravya and guna and while explaining the aphorism 'guṇaparyāyavat dravyam❜30 defines that 'dravya' is somehow different from its guṇas and paryāyas. Hence the suffix 'matup (vat)' denoting possession is
