10-08-2022, 02:47 PM
Certainly, all objects-of-knowledge (jñeya) are substances (dravya) having existence as their general nature. All substances (dravya) have qualities (guna) and due to transformation in substance and qualities, modes (paryāya) exist; thus, modes (paryāya) are of two kinds: mode-of-substance (dravyaparyāya) and mode-of-qualities (gunaparyāya). Those who mistake the mode (paryāya) for the substance (dravya) are wrong-believers (mithyādrsti).
Explanatory Note: All objects-of-knowledge (jñeya) have both, qualities (guna) and modes (paryāya). The substance (dravya) is the substratum comprising infinite qualities (guna). Qualities (guna) exhibit eternal association (anvaya) with the substance.
Modes (paryāya) exhibit distinction (vyatireka) and change sequentially in the three times, the past, the present and the future. Modes are of two kinds: mode-of-substance (dravyaparyāya) and mode-of-qualities (gunaparyāya). The impure modeof- substance (dravyaparyāya) is the mode obtained on the union of multiple substances. The mode-of-substance (dravyaparyāya) is of two kinds:
1) samānajātīya dravyaparyāya – by the union of atoms of the same class of substance, like different kinds of physical matter,
2) asamānajātīya dravyaparyāya – by the union of different classes of substances, like the humans, and the celestial beings.
The mode-of-qualities (gunaparyāya), too, is of two kinds:
1) svabhāva gunaparyāya – as the substance of soul (jīva) transforms with its intrinsic agurulaghuguõa, which manifests in
satgunahanivrddhi, and
2) vibhāva gunaparyāya – as the quality of knowledge in the substance of the soul (jīva) becomes less or more due to association with the matter (pudgala).
As illustration, the cloth is one with its quality (guna), like whiteness, and mode (paryāya); in the same way, the substance
(dravya) is one with its quality (gunõa), and mode (paryāya). Union of threads of the same kind in the cloth makes the samānajātīya dravyaparyāya; in the same way, union of atoms of the same class of matter (pudgala) makes the samānajātīya dravyaparyāya.
Union of threads of different kinds (cotton and silk) in the cloth makes the asamānajātīya dravyaparyāya; in the same way, union of the soul (jīva) and the matter (pudgala), which results in the impure states of the soul – like the humans or the celestial beings (deva) – makes the asamānajātīya dravyaparyāya.
As the cloth, due to its intrinsic agurulaghuguõa, which manifests in satgunahanivrddhi, has the quality like whiteness,
similarly, all substances (dravya) have their natural mode-ofqualities – svabhāva guõaparyāya. As the cloth, due to union with other substances, exhibits sequentially – before and after – changes in quality (guna) like whiteness, similarly, all substances (dravya), due to union with other substances, exhibit such changes in quality (guna). These are their unnatural mode-of-qualities – vibhāva guõaparyāya. In the matter (pudgala), sequential changes take place in qualities like colour, and in the soul (jīva), sequential changes take place in knowledge, due to union withother substances; these are unnatural mode-of-qualities – vibhāva gunaparyāya. Since every substance (dravya) has infinite number of qualities (guna) and modes (paryāya), only the Words of the Omniscient Lord Jina are able to expound these. Those who rely on absolutistic point-of-view cannot expound such complexities. People who rely solely on the impure states of substances are under delusion and are wrong-believers (mithyādrsti).
Explanatory Note: All objects-of-knowledge (jñeya) have both, qualities (guna) and modes (paryāya). The substance (dravya) is the substratum comprising infinite qualities (guna). Qualities (guna) exhibit eternal association (anvaya) with the substance.
Modes (paryāya) exhibit distinction (vyatireka) and change sequentially in the three times, the past, the present and the future. Modes are of two kinds: mode-of-substance (dravyaparyāya) and mode-of-qualities (gunaparyāya). The impure modeof- substance (dravyaparyāya) is the mode obtained on the union of multiple substances. The mode-of-substance (dravyaparyāya) is of two kinds:
1) samānajātīya dravyaparyāya – by the union of atoms of the same class of substance, like different kinds of physical matter,
2) asamānajātīya dravyaparyāya – by the union of different classes of substances, like the humans, and the celestial beings.
The mode-of-qualities (gunaparyāya), too, is of two kinds:
1) svabhāva gunaparyāya – as the substance of soul (jīva) transforms with its intrinsic agurulaghuguõa, which manifests in
satgunahanivrddhi, and
2) vibhāva gunaparyāya – as the quality of knowledge in the substance of the soul (jīva) becomes less or more due to association with the matter (pudgala).
As illustration, the cloth is one with its quality (guna), like whiteness, and mode (paryāya); in the same way, the substance
(dravya) is one with its quality (gunõa), and mode (paryāya). Union of threads of the same kind in the cloth makes the samānajātīya dravyaparyāya; in the same way, union of atoms of the same class of matter (pudgala) makes the samānajātīya dravyaparyāya.
Union of threads of different kinds (cotton and silk) in the cloth makes the asamānajātīya dravyaparyāya; in the same way, union of the soul (jīva) and the matter (pudgala), which results in the impure states of the soul – like the humans or the celestial beings (deva) – makes the asamānajātīya dravyaparyāya.
As the cloth, due to its intrinsic agurulaghuguõa, which manifests in satgunahanivrddhi, has the quality like whiteness,
similarly, all substances (dravya) have their natural mode-ofqualities – svabhāva guõaparyāya. As the cloth, due to union with other substances, exhibits sequentially – before and after – changes in quality (guna) like whiteness, similarly, all substances (dravya), due to union with other substances, exhibit such changes in quality (guna). These are their unnatural mode-of-qualities – vibhāva guõaparyāya. In the matter (pudgala), sequential changes take place in qualities like colour, and in the soul (jīva), sequential changes take place in knowledge, due to union withother substances; these are unnatural mode-of-qualities – vibhāva gunaparyāya. Since every substance (dravya) has infinite number of qualities (guna) and modes (paryāya), only the Words of the Omniscient Lord Jina are able to expound these. Those who rely on absolutistic point-of-view cannot expound such complexities. People who rely solely on the impure states of substances are under delusion and are wrong-believers (mithyādrsti).