________________ Pancastikaya-samgraha designation (samjna), mark (laksana) and purpose (prayojana), from the point-of-view of existence (satta), these are integral to the substance, occupying the same space-points (pradesa). 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). Acarya Umasvami's Tattvarthasutra: गुणपर्ययवद् द्रव्यम् // 5-38 // गुण और पर्याय वाला द्रव्य है। That which has qualities (guna) and modes (paryaya) is a substance (dravya). Qualities and modes are of several kinds. Qualities are divided into natural-qualities (svabhava guna) and unnatural-qualities (vibhava guna). Modes are divided into natural-mode (svabhava paryaya) and unnatural-mode (vibhava paryaya), and also into subtle-mode (artha paryaya) and gross-mode (vyanjana paryaya). (see also verse 16, p. 39.) Take the case of the soul (jiva). Omniscience or perfect-knowledge (kevalajnana), etc., are its natural-qualities (svabhava guna) and sensory-knowledge (matijnana), etc., are its unnatural-qualities (vibhava guna). The liberated-soul (Siddha) is its natural-mode (svabhava paryaya). Existence in states like human-or infernal-being is its unnatural-mode (vibhava paryaya). Now take the case of the matter (pudgala). The colour (varna), etc., in the pure, unbound-atom (paramanu) are the natural-qualities (svabhava guna) of the matter. The colour (varna), etc., in the bound-atoms (skandha), formed by the union of two or more atoms - are the unnatural-qualities (vibhava guna) of the matter. To exist as the pure, unbound-atom (paramanu) is the natural-substance-mode (svabhava dravya paryaya) of the matter (pudgala). The modification of the pure, unbound-atom (paramanu) from one colour (varna), etc., to another colour (varna), etc., is its . . . . . . . .. . . . . . . . . . . . . . . . 14
