11-20-2022, 03:23 PM
This way, the substance (dravya), established in its nature, is ever endowed with origination of either the intrinsic-nature
(sadbhāva-nibaddha) or the extraneous-nature (asadbhāvanibaddha), depending on whether it is viewed from the
standpoint-of-substance (dravyārthika naya) or from the standpoint-of-mode (paryāyārthika naya).
Explanatory Note: The substance (dravya) is ever endowed with the nature of origination (utpāda). When viewed from the
standpoint-of-substance (dravyārthika naya), the focus is on the substance (dravya), not on the mode (paryāya); origination
(utpāda) takes place of the same substance (dravya) while the mode (paryāya) changes. This is the sadbhāva-utpāda. When
viewed from the standpoint-of-modes (paryāyārthika naya), the focus is on the modes (paryāya), not on the substance (dravya); origination (utpāda) takes place of a new mode (paryāya) of the substance (dravya). This is the asadbhāva-utpāda. As an illustration, gold with its eternal qualities like yellowness, smoothness and heavyness gets modes such as the bracelet and the earring. Viewed from the standpoint-of-substance (dravyārthika naya), origination (utpāda) of the same substance (dravya) – gold – takes place in all modes like the bracelet and the earring. There is no origination (utpāda) of a new substance. This is the sadbhāvautpāda of gold. Viewed from the standpoint-of-modes (paryāyārthika naya), the modes (paryāya) like the bracelet and the earring, are sequential and, therefore, it is predicated that there is origination of the bracelet or the earring or the ring. Origination (utpāda) takes place of something that did not exist in the past. This is the asadbhāva-utpāda of gold. In the same way, the substance (dravya), together with its eternal qualities, originates in various modes. When the predication is from the standpoint-of-substance (dravyārthika naya), it is said that the same substance (dravya), not anything new, originates in all new modes (paryāya). This is the sadbhāva-utpāda. When the predication is from the standpoint-of-modes (paryāyārthika naya), it is said that there is the origination (utpāda) of a new object, in
form of the new mode. That which existed in the past exists no more. This is the asadbhāva-utpāda. The modes (paryāya), like the bracelet and the earring, that exist from the standpoint-of-modes (paryāyārthika naya) are nothing but the substance (dravya) gold; these modes are due to the inherent power of gold to undergo such transformations. Gold itself is a mode (paryāya) of the substance that is gold; the mode (paryāya) is not distinct from the substance (dravya). The mode (paryāya) of a substance (dravya) is of the nature of the substance (dravya); the mode (paryāya) is not distinct from the substance (dravya). Therefore, the mode (paryāya) is the substance (dravya). From the standpoint-ofsubstance (dravyārthika naya), gold, with its qualities like yellowness, is transformed into modes such as the bracelet and the earring. So, the substance of gold itself is the modes like the bracelet and the earring. The substance (dravya), due to its inherent power, originates in sequential modes. It takes the form of the existing mode; the substance (dravya) is the mode (paryāya).
It is thus established that the modes (paryāya) in asadbhāvautpāda (or asat-utpāda) are nothing but the substance (dravya).
And, the substance (dravya) in sadbhāva-utpāda (or sat-utpāda) is nothing but the mode (paryaya). The distinction between the substance (dravya) and the mode (paryāya) is only due to the difference in the standpoints; actually, there is no difference between these.
(sadbhāva-nibaddha) or the extraneous-nature (asadbhāvanibaddha), depending on whether it is viewed from the
standpoint-of-substance (dravyārthika naya) or from the standpoint-of-mode (paryāyārthika naya).
Explanatory Note: The substance (dravya) is ever endowed with the nature of origination (utpāda). When viewed from the
standpoint-of-substance (dravyārthika naya), the focus is on the substance (dravya), not on the mode (paryāya); origination
(utpāda) takes place of the same substance (dravya) while the mode (paryāya) changes. This is the sadbhāva-utpāda. When
viewed from the standpoint-of-modes (paryāyārthika naya), the focus is on the modes (paryāya), not on the substance (dravya); origination (utpāda) takes place of a new mode (paryāya) of the substance (dravya). This is the asadbhāva-utpāda. As an illustration, gold with its eternal qualities like yellowness, smoothness and heavyness gets modes such as the bracelet and the earring. Viewed from the standpoint-of-substance (dravyārthika naya), origination (utpāda) of the same substance (dravya) – gold – takes place in all modes like the bracelet and the earring. There is no origination (utpāda) of a new substance. This is the sadbhāvautpāda of gold. Viewed from the standpoint-of-modes (paryāyārthika naya), the modes (paryāya) like the bracelet and the earring, are sequential and, therefore, it is predicated that there is origination of the bracelet or the earring or the ring. Origination (utpāda) takes place of something that did not exist in the past. This is the asadbhāva-utpāda of gold. In the same way, the substance (dravya), together with its eternal qualities, originates in various modes. When the predication is from the standpoint-of-substance (dravyārthika naya), it is said that the same substance (dravya), not anything new, originates in all new modes (paryāya). This is the sadbhāva-utpāda. When the predication is from the standpoint-of-modes (paryāyārthika naya), it is said that there is the origination (utpāda) of a new object, in
form of the new mode. That which existed in the past exists no more. This is the asadbhāva-utpāda. The modes (paryāya), like the bracelet and the earring, that exist from the standpoint-of-modes (paryāyārthika naya) are nothing but the substance (dravya) gold; these modes are due to the inherent power of gold to undergo such transformations. Gold itself is a mode (paryāya) of the substance that is gold; the mode (paryāya) is not distinct from the substance (dravya). The mode (paryāya) of a substance (dravya) is of the nature of the substance (dravya); the mode (paryāya) is not distinct from the substance (dravya). Therefore, the mode (paryāya) is the substance (dravya). From the standpoint-ofsubstance (dravyārthika naya), gold, with its qualities like yellowness, is transformed into modes such as the bracelet and the earring. So, the substance of gold itself is the modes like the bracelet and the earring. The substance (dravya), due to its inherent power, originates in sequential modes. It takes the form of the existing mode; the substance (dravya) is the mode (paryāya).
It is thus established that the modes (paryāya) in asadbhāvautpāda (or asat-utpāda) are nothing but the substance (dravya).
And, the substance (dravya) in sadbhāva-utpāda (or sat-utpāda) is nothing but the mode (paryaya). The distinction between the substance (dravya) and the mode (paryāya) is only due to the difference in the standpoints; actually, there is no difference between these.