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Niyamasāra
नियमसार
matter is its natural-mode (svabhāva-paryāya). The modification (pariņāma) of the matter (pudgala) in form of molecule (skandha), that is dependent on the other matter, is its unnatural-mode (vibhāvaparyāya). Moreover, the substance (dravya) is the substratum comprising infinite qualities (guņa). Qualities (guņa) exhibit eternal association (anvaya) with the substance. Modes (paryāya) exhibit distinction (vyatireka) and change sequentially in the three times, the past, the present and the future. Modes are of two kinds: mode-of-substance (dravya-paryāya) and mode-of-qualities (guņaparyāya). The impure mode-of-substance (dravyaparyāya) is the mode obtained on the union of multiple substances. The mode-of-substance (dravyaparyāya) is of two kinds: 1) samānajātīya dravyaparyāya - by the union of atoms of the same class of substance, like different kinds of physical matter, and 2) asamānajātīya dravyaparyāya – by the union of different classes of substances, like the humans, and the celestial beings. The mode-ofqualities (guņaparyāya), too, is of two kinds: 1) svabhāva guņaparyāya - as the substance of soul (īva) transforms with its intrinsic agurulaghuguna, which manifests in satgunahāniurddhi, and 2) vibhāva guņaparyāya - as the quality of knowledge in the substance of the soul (jīva) becomes less or more due to association with the matter (pudgala).1 Four substances (dravya) – the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla) - have only the natural (svabhāva) mode-of-qualities (guņaparyāya). These substances are without-movement (niskriya). Arising from internal and external causes, the mode (paryāya) of a substance (dravya) which is the cause of its movement from one place to another, is called activity (kriyā). The substances devoid of such activity are called without-movement (niskriya).
1 - Acārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 109-110.
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