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Pravacanasāra
substance (dravyārthika naya) and the standpoint-of-mode (paryāyārthika naya). The standpoint-of-mode (paryāyārthika naya) highlights the guņaguṇībheda, as the cloth and its brightness. The standpoint-of-substance (dravyārthika naya) does not highlight the guņaguņībheda; in this standpoint, insistence on the qualities (guņa) 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).
सदवट्ठियं सहावे दव्वं दव्वस्स जो हि परिणामो। अत्थेसु सो सहावो ठिदिसंभवणाससंबद्धो ॥2-7॥
सदवस्थितं स्वभावे द्रव्यं द्रव्यस्य यो हि परिणामः । अर्थेषु स स्वभावः स्थितिसंभवनाशसंबद्धः 2-7॥
सामान्यार्थ - [स्वभावे] अपनी परिणति में [ अवस्थितं ] ठहरा हुआ जो [ सत्] सत्तारूप वस्तु सो [ द्रव्यं] द्रव्य है। और [ द्रव्यस्य] द्रव्य का [अर्थेषु] गुण-पर्यायों में [यः] जो [ स्थितिसंभवनाशसंबद्धः] ध्रौव्य, उत्पाद और व्यय सहित [ परिणामः ] परिणाम है [ सः ] वह [ हि ] ही [ स्वभावः ] स्वभाव है।
That which stays in its nature of existence (sat) is the substance (dravya). In reality, the transformation of the substance (dravya) in form of origination (utpāda), destruction (vyaya) and permanence (dhrauvya) is the nature of the objects (artha).
Explanatory Note: The substance (dravya), with its qualities (guna) and modes (paryāya), has the nature of existence (sat),
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