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जीवाधिकार
1- THE SOUL
characteristics which exhibit association (anvaya) with the substance are qualities (guna). Those characteristics which exhibit distinction or exclusion (vyatireka) - logical discontinuity, 'when the pot is not, the clay is,' - are modes (paryaya). The substance (dravya) possesses both. In essence, that which makes distinction between one substance and another is called the quality (guna), and the modification of the substance is called its mode (paryaya). The substance (dravya) is inseparable (residing in the same substratum -ayutasiddha) from its qualities (guna), and permanent (nitya). That which distinguishes one substance from other substances is its distinctive (bhedaka) quality (guna). The presence of this quality proves its existence. The absence of distinctive qualities would lead to intermixture or confusion between substances. For instance, the substance of soul (jiva) is distinguished from the matter (pudgala) and other substances by the presence of its distinctive qualities, such as knowledge. The matter (pudgala) is distinguished from the souls (jiva) by the presence of its distinctive qualities, such as form (colour), etc. Without such distinguishing characteristics, there can be no distinction between the souls and the matter. Therefore, from the general (samanya) point-ofview, knowledge, etc., are qualities always associated with the soul, and qualities like form, etc., are always associated with the matter. Their modifications, which are known from particular (viseṣa) pointof-view, are modes (paryaya). For instance, in the souls (jiva), the modes (paryāya) are knowledge of the pitcher, knowledge of the cloth, anger, pride, etc., and in the matter (pudgala) these are intense or mild odour, colour, etc. The collection or aggregate of qualities (guna) and modes (paryaya), which somehow is considered different from these, is called the substance (dravya). If the aggregate were completely (from all points of view) the same, it would lead to negation of all - the substance (dravya), the qualities (guna) and the modes (paryāya).1
1- see Acārya Umāsvāmi's Tattvärthasutra - With Explanation in English from Acarya Pujyapada's Sarvārthasiddhi, sūtra 5-38, p. 222-223.
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