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Pravacanasāra
particular standpoint, is distinct from the necklace, the thread and the pearls. In the same way, the quality of existence (sattā) of the substance (dravya), from a particular standpoint, is distinct from the substance (drauya), the quality (guna) and the mode (paryāya). Also, the substance (dravya), the quality (guna) and the mode (paryāya) are not the same as the quality of existence (sattā). In essence, the nature of the existence (sattā) is distinct from the nature of the substance (dravya), the quality (guņa) and the mode (paryāya). And, the nature of the substance (dravya), the quality (guņa) and the mode (paryāya) are not the nature of the existence (sattā). This difference – between the possessor-of-quality (guṇī) and the quality (guņa) – is the self-identity (anyatva). There is no difference of space-points (pradeśa).
जंदव्वं तण्ण गुणो जो वि गुणो सो ण तच्चमत्थादो। ऐसो हि अतब्भावो णेव अभावो त्ति णिहिट्ठो 2-16॥
यद्रव्यं तन्न गुणो योऽपि गुणः स न तत्त्वमर्थात् । एष शतद्भावो नैव अभाव इति निर्दिष्टः ॥2-16॥
सामान्यार्थ - [ यद् ] जो [ द्रव्यं ] द्रव्य है [ तत् ] सो [ गुणः न ] गुण नहीं है और [यः] जो [ अपि] निश्चय से [गुणः ] गुण है [ सः] वह [ अर्थात् ] स्वरूप के भेद से [तत्त्वं न] द्रव्य नहीं है। [ एषः हि ] यह गुण-गुणी भेदरूप ही [अतद्भावः ] स्वरूप-भेद है [ अभावः] सर्वथा अभाव [ नैव ] निश्चय से नहीं है। [इति ] ऐसा [ निर्दिष्टः ] सर्वज्ञदेव ने दिखाया है।
The substance (dravya) is not the quality (guņa) and, certainly, the quality (guņa), due to difference in respective nature, is not the substance (dravya); this difference [between the possessor
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