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in substances and are themselves without qualities and activities " (85, Bhasha-Parichcheda; Vide also 1. 1. 16 Vaiseshika-Sutras). “Paryaya" according to Vadideva, “is an evolving Mode eg., Pleasure, Pain etc., etc., are the Paryayas in that (ie, in the Soul)." It may be observed, in passing, that the Vaiseshika conception of Karma (1. 1. 17 Vaiseshika-Sutra) is somewhat akin to the Jaina doctrine of Paryaya. The difference between the Gunas and the Paryayas seems to be that whereas the former are inherent in the nature of a substance and are permanent in some sense, the latter are evanescent phenomena rising from it. The Gunas and the Paryayas are thus the 'Attributes' and the 'Modes' of the Cartisians respectively.
As regards the relationship between the Substance, the Attribute and the Mode, the Vaiseshikas contend that (1) the Guna and the Karma are unrelated and distinct from each other and (2) that the Dravya again is distinct from both of them. The Jaina philosophers object to the contention of the 'Vaiseshika thinkers by pointing out that the Dravya does manifest itself in the Guna and the Paryaya and that otherwise it cannot be called their support. This leads the Jainas to reject the other contention of the Vaiseshikas that the Attri- . bute and the Mode are absolutely distinct from each other. The Jaina conclusion is that the Guna and the
