Pravachansara

SR No.: 010843
Original Sutra Author: Kundkundacharya
Author: A N Upadhye
Publisher: Manilal Revashankar Zaveri Sheth
Publication Year: 1935
Total Pages: 595
Language: Hindi
Classification: Book_Devnagari
File Size: 48 MB

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TRANSLATION OF
[II, 17
substance, is quality which is not different from its initial existence; that existing entity established in its nature is the substance: this is the doctrine of the Jina.
18. There is nothing as quality nor as a modification in the absence of a substance; that substantiality is (a condition) of positive existence; therefore the substance is existence itself.1
19. In this manner, the substance forever retains its position, in its own nature, as endowed with positive and negative conditions according as it is looked at from the substantial and the modificational view-points.2
20. When the soul (in its course) is or will be born as a man, god or any one else, does it leave its substantiality?; if it does not leave, how is it different (in different births) 28
21. A man (so long he has a human body) is not a god; nor is a god a man or a liberated being; if it is not so possible, how can their mutual non-difference be established ?
22. All substances are non-different from the substantial view-point, but again they are different from the modificational view-point, because of the individual modification pervading it for the time being.
23. According to some modification or the other it is stated that a substance exists, does not exist, is indescribable, is both or otherwise.4
1. Compare P. 8, 11-12.
2. When it is said that a substance, without leaving its substantiality, undergoes various modifications, naturally there will be two viewpoints of looking at a substance according as our attention is mainly directed to the substance or towards the modifications; these are called dravyarthika-naya and paryayarthika-naya, substantial and modificational view-points.
3. In various births, from the substantial view-point, the soul is the same behind different bodies; but it is different, if the bodies that envelop it in different births are taken into consideration; compare P. 17.
4. This is the famous Syadvada or the Saptabhangi-naya of the Jainas. The human mind is limited; the human speech has its limitations; the world of nature is made up of infinite things, and each thing has an indefinite number of qualities and modes. Every point can be studied in its positive and negative aspects; and when the speech cannot assert both of them definitely, we adopt the alternative that a thing is, indes.