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"kālao na kayāi nāsī, na kayai na bhavati, na kayai na bhavissai tti bhuvim bhavati bhavissati ya dhuve nitie sasate akkhae avvae avaṭṭhite nicce | bhavato avanne agaṁdhe arase aphāse etc. The belief in the modes of dharma, etc. came into existence later on when the triad of origination, destruction and persistence came to be looked upon as the essential characteristic of reality in general. And we actually come across in Tattvärthasutra the definition of reality (sat) (5.29). It is as follows: That which is characterised by origination, destruction, and permanence is real. Even the definition of permanence (nitya) is formulated in conformity with this definition of reality. It runs as follows: 'tabdhāvāvyayaṁ nityam' (Permanence means non-deviation from the essential nature) (5.30). This definition bears the clear stamp of the tradition represented by Patañjalayogasūtra. The definition of permanence formulated by Vyasa in his Bhasya on Yogasūtra is noteworthy in this connection. It is as follows: "yasmin parinamyamane tattvam na vihanyate tan nityam" (4.33). Moreover, let us note the definition of pariņāma given in Tattvärthasūtra. It is: tadbhavaḥ parināmaḥ' (5.41).
Bhagavati and Sthānānga, while discussing the modes of Dharmästikäya etc., state this much that Dharmastikaya etc. do not possess colour, flavour, odour and touch. But they observe silence about what they positively possess.3
Among ten modes of non-living substances enumerated in Prajñāpana there is one called 'agurulaghu' (neither-heavy-norlight) (947). In its connection it is explicitly stated that it is only of one form (egāgāre) (956). Hence there is no possibility of its varied modes or degrees. In Bhagavati there occurs, at many places, the discussion about guru-laghu (heavy-as-well-as-light). From this whole discussion contained in Bhagavati we can naturally deduce that the fine material atom and substances other than matter are considered to be agurulaghu. Thus soul substance, medium of motion, medium of stoppage, medium of location and time are by implication proved 'agurulaghu'. At this juncture we should note that relatively heavy and relatively light are here described by the term 'gurulaghu' and hence by the term 'agurulaghu' is meant its negation. This means that substances that are described as agurulaghu are bereft of the mode or property 'guru' or 'laghu' or relative' gurulaghu'. Among the four alternatives formulated about the modes guru and laghu this is the fourth one. This also points to the fact that agurulaghu means the negation of all the three guru, laghu and gurulaghu. Thus the mode or property agurulaghu is not positive. This becomes clear from the Bhagavati (1.9 su. 73) account of gurulaghu. But the same 3. Sthänängasūtra 441, Bhagavati 2.10 su. 118.
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