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CONCEPT OF SUBSTANCE QUALITY.... : 81 believers who belief in oneness (aikāntikam) of the paryāya and guņa, maintains that the object of knowledge is made up of substances, to be characterized by qualities and with which, moreover are (associated) the modifications. A substance is therefore that which is endowed with qualities and accompanied by modifications.43 Pusyapāda and Vidyānanda held the same view. Bhedābhedavāda:This view can be described as a tendency than a well developed attitude. It suggests a coalescence of mutual identity and difference between guna and paryāya in a substance. Akalanka and Vādidevasūri seem to hold this view. Akalanka, for instance, holds that guņas themselves are identical with paryāyas (tato guņa eva paryāyaḥ) and that guņas are also a distinct category from paryāya, a fact which is sanctioned according to Akalanka by scriptural authority.44 Vādidevasūri maintains that guņas always kālābhedapekṣayā inhere in an entity, paryāyas come one after another- kālavibhedāpekṣayā, hence the guna and paryāya are different. Different between the two is not sarvathā or as great as it is between a pillar and a jar; nor is the identity (abheda) between them (as indissolvably intimate) as it is between a thing and its nature (svarūpavat). The difference consists in the peculiar nature (svarūpāpekṣayā) of each and the identity in their (common) abode (dharmyāpekṣaya).45 Dr. Y. J. Padmarājiyah has very beautifully summarized these all three views in his work, ‘Jaina Theories of Reality and Knowledge. 46 Apart from Jains, the other Indian philosophical schools like Nyāya-Vaiseșika, etc. are since the very beginning, advocates of difference (bhedavādin) maintain the difference of quality (guņa) and action (karmas), etc. from substance (dravya ). The distinction of sat-vastu and (real entity) in the form of dravya, guna and paryāya in Jaina philosophy reminds one of dravya, guna and karma of Vaišeşikas called as sat or artha. Hence they are of the view that the qualities and actions of a substance are different from this substance. On the other hand, the Jain position that guna and paryāya are the transformations of (pariņāma) dravya
