Illuminator of Jaina Tenets

Author(s): Tulsi Acharya
Publisher: Jain Vishva Bharati

Page 61

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Sütras 40-42 ] Substance, Quality, Modes
ज्ञानदर्शनादीनां परिवर्तनादेवर्णादीनां च नवपुराणतादेर्गुणस्य पर्याया ज्ञेयाः।
पूर्वोत्तराकाराणामानन्त्यात् पर्याया अपि अनन्ता एव । 40. pūrvottarākāraparityāgādānaṁ paryāyaḥ.
‘lakkhaṇam pajjavāņam tu, ubhao assiyā bhave'ity āgamavacanād dravyaguņayor yaḥ pūrvākārasya parityāgah, aparākārasya ca ādānam sa paryāyaḥ. jīvasya naratvāmaratvādibhiḥ, pudgalasya skandhatvādibhiḥ, dharmāstikāyādīnāñ ca samyogavibhāgādibhir dravyasya paryāyāḥ bodhyāḥ. jñānadarśanādinām parivartanāder varņādīnāñ ca navapurāņatāder gunasya paryāyā jñeyāḥ. pūrvottarākārāņām ānantyāt paryāyā api anantā eva.
(Aph.) Mode means forfeiture of the precedent and appropriation of the succeeding state. (XL)
(Gloss) From the scriptural proposition 'the defining characteristic of modes is this that they subsist in both', it follows that the forfeiture of the precedent state and appropriation of the succeeding state by both substance and quality is mode. The transition of the soul from a human to a divine life and so on are the modes of the soul-substance); the changes of matter are into aggregates and the like; the changes entailed in the dharmāstikāya etc. by the conjunction and disjunction (with soul and matter) are illustrations of the transitional) modes of substances of dharma and adharma. The modes of qualities are illustrated by the modification and the like of consciousness and intuition as well as newness and oldness of colour and the like. The modes are infinite on account of the infiniteness of the preceding and the succeeding forms. ४१. व्यञ्जनार्थभेदेन स्वभाव-विभावभेदेन चास्य वैविध्यम् । 41. vyañjanārthabhedena svabhāva-vibhāvabhedena câsya dvaividhyam.
(Aph.) The modes again are twofold as explicit (vyañjana) and implicit (artha), or as intrinsic and extrinsic. (XLI)
४२. स्थूलः कालान्तरस्थायी शब्दानां संकेतविषयो व्यञ्जनपर्यायः । 42. sthūlaḥ kālāntarasthāyi śabdānāṁ saṁketavișayo vyañjanaparyāyaḥ.
(Aph.) The explicit mode is gross, lasting for some time and amenable to verbal expression. (XLII)