10-26-2022, 02:28 PM
The substance (dravya) – with its qualities (guna) and modes (paryāya) – rests in own nature (svabhāvasiddha). Lord Jina, the expounder of the Reality, has said that existence (sat) is the nature of the substance (dravya). He, who does not have faith in this Reality, is engaged in impure-soul nature (parasamaya); he is a wrong-believer (mithyādrasti).
Explanatory Note:
The substance (dravya) has existence for eternity and it is not the result of any external entity. It rests in own-nature (svabhāvasiddha), with its qualities (guna) and modes (paryāya). Anything produced out of the substance (dravya) is not a new substance but a new mode (paryāya) of the same substance. Modes (paryāya) are transient. Combination of atoms forms molecules and combination of the soul (jīva) and the matter (pudgala) forms beings like humans. The substance (dravya) exists in the three times, with its inherent power-to-exist (sattā) or the quality of existence. Both, the substance (dravya) and the power-to-exist (sattā), have own nature. But, the power-to-exist (sattā) does not have an identity separate from the substance (dravya); the power-to-exist (sattā) is the quality (guõa), and the substance (dravya) is the possessor-of-quality (guõī). Because of this quality (guna) of the power-to-exist (sattā), the substance (dravya) has existence (sat). Though there is difference of guõaguõī in the substance (dravya) and its power-to-exist (sattā), these are not different as in case of the stick-holder (dańdī) and the stick (dańda). Differences are of two kinds, difference of space-points (pradeśabheda) and difference of quality and its possessor(gunagunībheda). The substance (dravya) and its power-to-exist (sattā) have the gunagunībheda and not the pradeśabheda; both exist in the same space-points. The gunagunībheda highlights differences of designation, number or mark; it does not indicate difference as in case of the stick-holder (dańdī) and the stick (dańda). This is further explained with regard to the standpoint-of- substance (dravyārthika naya) and the standpoint-of-mode (paryāyārthika naya). The standpoint-of-mode (paryāyārthika naya) highlights the guõaguõībheda, as the cloth and its brightness. The standpoint-of-substance (dravyārthika naya) does not highlight the gunagunībheda; in this standpoint, insistence on the qualities (guna) vanishes and the substance (dravya), as a whole, remains. The quality (guna) of power-to-exist (sattā) is not separate from the substance (dravya); it is the nature of the substance (dravya). Those who do not accept this are wrongbelievers (mithyādrsti).
Explanatory Note:
The substance (dravya) has existence for eternity and it is not the result of any external entity. It rests in own-nature (svabhāvasiddha), with its qualities (guna) and modes (paryāya). Anything produced out of the substance (dravya) is not a new substance but a new mode (paryāya) of the same substance. Modes (paryāya) are transient. Combination of atoms forms molecules and combination of the soul (jīva) and the matter (pudgala) forms beings like humans. The substance (dravya) exists in the three times, with its inherent power-to-exist (sattā) or the quality of existence. Both, the substance (dravya) and the power-to-exist (sattā), have own nature. But, the power-to-exist (sattā) does not have an identity separate from the substance (dravya); the power-to-exist (sattā) is the quality (guõa), and the substance (dravya) is the possessor-of-quality (guõī). Because of this quality (guna) of the power-to-exist (sattā), the substance (dravya) has existence (sat). Though there is difference of guõaguõī in the substance (dravya) and its power-to-exist (sattā), these are not different as in case of the stick-holder (dańdī) and the stick (dańda). Differences are of two kinds, difference of space-points (pradeśabheda) and difference of quality and its possessor(gunagunībheda). The substance (dravya) and its power-to-exist (sattā) have the gunagunībheda and not the pradeśabheda; both exist in the same space-points. The gunagunībheda highlights differences of designation, number or mark; it does not indicate difference as in case of the stick-holder (dańdī) and the stick (dańda). This is further explained with regard to the standpoint-of- substance (dravyārthika naya) and the standpoint-of-mode (paryāyārthika naya). The standpoint-of-mode (paryāyārthika naya) highlights the guõaguõībheda, as the cloth and its brightness. The standpoint-of-substance (dravyārthika naya) does not highlight the gunagunībheda; in this standpoint, insistence on the qualities (guna) vanishes and the substance (dravya), as a whole, remains. The quality (guna) of power-to-exist (sattā) is not separate from the substance (dravya); it is the nature of the substance (dravya). Those who do not accept this are wrongbelievers (mithyādrsti).