11-16-2022, 10:30 AM
Gatha 17
The transformation (pariõāma) – in form of origination (utpāda), destruction (vyaya) and permanence (dhruavya) – in own-nature (svabhāva) of the substance (dravya) is, certainly, the quality (guna) of existence (sattā). Because the substance
(dravya) is established in this quality (guna) of existence (sattā), it is called ‘sat’ – that which exists. This is the Doctrine of Lord Jina.
Explanatory Note: The own-nature (svabhāva) that every substance (drvaya) possesses, in all transformations (pariõāma),
is the quality (guna) of existence (sattā). This quality (guna) of existence (sattā) is indistinguishable from the substance (drvaya) itself as it is the own-nature (svabhāva) of the substance (drvaya). This quality (guna) of existence (sattā) is the differentia – the most ubiquitous mark – of the substance (drvaya). The substance (drvaya) is present in its quality (guõa) of existence (sattā). Because of this quality (guna) of existence (sattā), the substance (drvaya) is called ‘sat’ – that which exists. The existence (sattā) is the quality (guna) of the substance (drvaya), the possessor-of quality (gunī) .
Gatha 18
In this world, there is no existence of either the quality (guna) or the mode (paryāya) without the substance (dravya). And, the substance (dravya) has, as its own-nature (svabhāva), the attribute of existence (sattā). Therefore, the substance (dravya) is of the nature of existence (sattā).
Explanatory Note: No quality (guna) can exist without the underlying substance (dravya). Similarly, no mode (paryāya) can exist without the underlying substance (dravya). Qualities (guna) and modes (paryāya) exist in the underlying substance (dravya). Qualities (guna) and modes (paryāya) are not distinct from the substance (dravya). As the quality of yellowness and the mode of earring have no distinction from the underlying substance (gold), in the same way, qualities (guna) and modes (paryāya) have no distinction from the substance (dravya). The nature of existence (sattā) has no distinction from the substance (dravya); the substance (dravya) is of the nature of existence (sattā).
The transformation (pariõāma) – in form of origination (utpāda), destruction (vyaya) and permanence (dhruavya) – in own-nature (svabhāva) of the substance (dravya) is, certainly, the quality (guna) of existence (sattā). Because the substance
(dravya) is established in this quality (guna) of existence (sattā), it is called ‘sat’ – that which exists. This is the Doctrine of Lord Jina.
Explanatory Note: The own-nature (svabhāva) that every substance (drvaya) possesses, in all transformations (pariõāma),
is the quality (guna) of existence (sattā). This quality (guna) of existence (sattā) is indistinguishable from the substance (drvaya) itself as it is the own-nature (svabhāva) of the substance (drvaya). This quality (guna) of existence (sattā) is the differentia – the most ubiquitous mark – of the substance (drvaya). The substance (drvaya) is present in its quality (guõa) of existence (sattā). Because of this quality (guna) of existence (sattā), the substance (drvaya) is called ‘sat’ – that which exists. The existence (sattā) is the quality (guna) of the substance (drvaya), the possessor-of quality (gunī) .
Gatha 18
In this world, there is no existence of either the quality (guna) or the mode (paryāya) without the substance (dravya). And, the substance (dravya) has, as its own-nature (svabhāva), the attribute of existence (sattā). Therefore, the substance (dravya) is of the nature of existence (sattā).
Explanatory Note: No quality (guna) can exist without the underlying substance (dravya). Similarly, no mode (paryāya) can exist without the underlying substance (dravya). Qualities (guna) and modes (paryāya) exist in the underlying substance (dravya). Qualities (guna) and modes (paryāya) are not distinct from the substance (dravya). As the quality of yellowness and the mode of earring have no distinction from the underlying substance (gold), in the same way, qualities (guna) and modes (paryāya) have no distinction from the substance (dravya). The nature of existence (sattā) has no distinction from the substance (dravya); the substance (dravya) is of the nature of existence (sattā).