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Pravacanasāra
substance. The soul that existed previously as the infernal being continues to exist as the plant or the animal, as the human being, as the celestial being, and as the Siddha. In all these states, the eternal substance (dravya) is one, the soul. Thus, from the standpoint of sadbhāva-utpāda (or sat-utpāda), while the modes (paryāya) change, there is the existence of the same eternal substance (dravya).
मणुवो ण होदि देवो देवो वा माणुसो व सिद्धो वा । एवं अहोज्जमाणो अणण्णभावं कधं लहदि 12-21॥
मनुजो न भवति देवो देवो वा मानुषो वा सिद्धो वा । एवमभवन्ननन्यभावं कथं लभते ॥2-21॥
सामान्यार्थ - [मनुजः] जो मनुष्य है वह [देवः] देव [वा] अथवा जो [ देवः] देव है वह [ मानुषः ] मनुष्य [वा] अथवा [ सिद्धः ] सिद्ध अर्थात् मोक्ष-पर्यायरूप [न भवति ] नहीं हो सकता। [ एवं अभवन् ] इस प्रकार नहीं होता हुआ [अनन्यभावं] अनन्यभाव को (अभिन्नपने को) [कथं ] किस तरह [ लभते] प्राप्त हो सकता है?
A man cannot be a deva and a deva cannot be a man or the Siddha; how can the substance (dravya) in all these different modes (paryāya) be the same?
Explanatory Note: States of existence – like the man, the deva, or the Siddha - do not happen at the same time. Therefore, these states of existence - paryāya – are different from one another. The substance (dravya), which is the doer (kartā), the instrument (karana), and the substratum (adhikarana) of the mode (paryāya), and which is not distinct from the mode (paryāya), changes,
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