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144
The Sankhya-Yoga and the Jain Theories of Parinama
Agamas at all places the employment of the term Guņa is avoided. Thirdly, the meaning of the word Guņa used in the Āgamas is not quality but number. For example, the term Guņa in the phrase- 'eka-guņa, "dasa-guņa”- means number (of states or degree) and not quality. All this conclusively proves that Āgamas do not accept Guņa as an independent category over and above Paryāya."?
Thus siddhasena, on the basis of the authority of the Āgamas, establishes the position that Guņa is not a distinct category apart from Paryāya but is identical with the latter.
Pūjyapāda recognises Guņa as different from Paryāya. The Guņas, according to him, are those that always accompany the Dravya while the Paryayas are those that do not accompany the Dravya (throughout its career of pariņāma). Thus, for example, knowledge etc., are the Guņas of Jiva which always accompany the latter. Similarly colour, etc., are of Pudgala. The specific transformations of these Guņas, such as the knowledge of ghața, pața etc., anger, pride etc., in the case of Jiva, strong and mild odour, dark and faint colour etc., in the case of Pudgala are the Paryayas of Jiva and Pudgala respectively.18
Akalamka in his Rāj. V. maintains both the views viz., the non-distinction between Guņa and Paryāya as well as the distinction between the two.19 The first view is similar to that of Siddhasena Divākara while the second to that of Pūjyapāda.
Vidyānanda, following Pūjyapāda, explains Guņa and Paryaya thus. The Guņas co-exist in Dravya, while the Paryāyas are different from them in so far as they take place in succession.30
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17 Sanmati-Tarka II. 9–14. 18 Sarvārthasiddhi on Tsu V. 38. 19 p. 243—244 20 Slokavārtika on V. 42 (p. 440)
