10-28-2022, 11:15 AM
Gatha 11
In a substance (dravya), origination (utpāda) of one mode (paryāya) takes place while there is destruction (vyaya) of another mode (paryāya). There is no origination (utpāda) or
destruction (vyaya) in the substance (dravya) itself; it has permanence (dhrauvya) in regard to own nature.
Explanatory Note:
The substance (dravya) itself does not undergo origination (utpāda) and destruction (vyaya); it has permanence (dhrauvya) as its nature. The impure mode-ofsubstance (dravyaparyāya) is the mode obtained on the union of multiple substances. Mode-of-substance (dravyaparyāya), by union, is of two kinds: 1) samānajātīya dravyaparyāya – by the union of atoms of the same class of substance; for example, different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – by the union of different classes of substances, for example, the humans, and the celestial beings. To elaborate, the union – samānajātīya – of an atom results in destruction (vyaya) of the old molecule of three atoms and origination (utpāda) of the new molecule of four atoms. Still, the atom – the substance (dravya) – has permanence (dhrauvya) as it stays in own nature in both the modes (paryāya). The man is the union – asamānajātīya – of two substances, the soul (jīva) and the matter (pudgala). When the man is reborn as a deva, there is destruction (vyaya) of the mode (paryāya) that is the man, and origination (utpāda) of the mode (paryāya) that is the deva. However, the soul (jīva) and the matter (pudgala) that comprise the man, have permanence as these continue to remain in their respective own-nature (svabhāva). The substance (dravya) exhibits origination (utpāda)
and destruction (vyaya) from the point-of-view of its modes, but exhibits permanence (dhrauvya) from the point-of-view of its ownnature (svabhāva). These three, origination (utpāda), destruction (vyaya), and permanence (dhrauvya), have no separate identity from the substance (dravya). These, therefore, are nothing but the substance (dravya).
Gatha -12
In the substance (dravya), which is established in own nature and whose differentia is existence, ‘sat’ or that which exists, undergoes transformation from one quality (guõa) to another quality (guna). Lord Jina has expounded that the modes-ofqualities (guõaparyāya) in the substance (dravya), therefore, are nothing but the substance (dravya).
Explanatory Note:
Single substance has modes (paryaya) known as the modes-of-qualities (gunaparyāya). The quality (guna) of mango changes from green to yellow due to its transformation over
time. Although there is transformation in the quality (guõa) of the mango, still it is the same substance (dravya), mango. There is difference in the two states due to change in the modes-of-qualities (gunaparyāya) but the substance (dravya) remains the same. There is the origination (utpāda) of yellowness, destruction (vyaya) of greenness, and permanence (dhrauvya) of mangoness but these three are not distinct from the substance (dravya) – mango. The substance (dravya) experiences origination (utpāda) with respect to its new mode (paryāya), destruction (vyaya) with respect to its prior mode (paryāya), and permanence (dhrauvya) with respect to its substantiveness (dravyatva), still these three phenomena are not separable from the substance (dravya) itself. Such is the nature of origination (utpāda), destruction (vyaya), and permanence (dhrauvya) in respect of modes-of-qualities (gunaparyāya).
In a substance (dravya), origination (utpāda) of one mode (paryāya) takes place while there is destruction (vyaya) of another mode (paryāya). There is no origination (utpāda) or
destruction (vyaya) in the substance (dravya) itself; it has permanence (dhrauvya) in regard to own nature.
Explanatory Note:
The substance (dravya) itself does not undergo origination (utpāda) and destruction (vyaya); it has permanence (dhrauvya) as its nature. The impure mode-ofsubstance (dravyaparyāya) is the mode obtained on the union of multiple substances. Mode-of-substance (dravyaparyāya), by union, is of two kinds: 1) samānajātīya dravyaparyāya – by the union of atoms of the same class of substance; for example, different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – by the union of different classes of substances, for example, the humans, and the celestial beings. To elaborate, the union – samānajātīya – of an atom results in destruction (vyaya) of the old molecule of three atoms and origination (utpāda) of the new molecule of four atoms. Still, the atom – the substance (dravya) – has permanence (dhrauvya) as it stays in own nature in both the modes (paryāya). The man is the union – asamānajātīya – of two substances, the soul (jīva) and the matter (pudgala). When the man is reborn as a deva, there is destruction (vyaya) of the mode (paryāya) that is the man, and origination (utpāda) of the mode (paryāya) that is the deva. However, the soul (jīva) and the matter (pudgala) that comprise the man, have permanence as these continue to remain in their respective own-nature (svabhāva). The substance (dravya) exhibits origination (utpāda)
and destruction (vyaya) from the point-of-view of its modes, but exhibits permanence (dhrauvya) from the point-of-view of its ownnature (svabhāva). These three, origination (utpāda), destruction (vyaya), and permanence (dhrauvya), have no separate identity from the substance (dravya). These, therefore, are nothing but the substance (dravya).
Gatha -12
In the substance (dravya), which is established in own nature and whose differentia is existence, ‘sat’ or that which exists, undergoes transformation from one quality (guõa) to another quality (guna). Lord Jina has expounded that the modes-ofqualities (guõaparyāya) in the substance (dravya), therefore, are nothing but the substance (dravya).
Explanatory Note:
Single substance has modes (paryaya) known as the modes-of-qualities (gunaparyāya). The quality (guna) of mango changes from green to yellow due to its transformation over
time. Although there is transformation in the quality (guõa) of the mango, still it is the same substance (dravya), mango. There is difference in the two states due to change in the modes-of-qualities (gunaparyāya) but the substance (dravya) remains the same. There is the origination (utpāda) of yellowness, destruction (vyaya) of greenness, and permanence (dhrauvya) of mangoness but these three are not distinct from the substance (dravya) – mango. The substance (dravya) experiences origination (utpāda) with respect to its new mode (paryāya), destruction (vyaya) with respect to its prior mode (paryāya), and permanence (dhrauvya) with respect to its substantiveness (dravyatva), still these three phenomena are not separable from the substance (dravya) itself. Such is the nature of origination (utpāda), destruction (vyaya), and permanence (dhrauvya) in respect of modes-of-qualities (gunaparyāya).