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प्रवचनसार
सामान्यार्थ - [ यत् ] जो [अपरित्यक्तस्वभावेन ] नहीं छोड़े हुए अपने अस्तित्व-स्वभाव से [ उत्पादव्ययध्रुवत्वसंबद्धं] उत्पाद, व्यय तथा ध्रौव्य संयुक्त
[ 2 ] 31t [ Turaa ] 37-TUCHO , [ aufei] Perfee [aa] उसे [ द्रव्यं इति ] द्रव्य ऐसा [ ब्रुवन्ति ] कहते हैं।
That which does not ever leave its own-nature (of existence), endowed with origination (utpāda), destruction (vyaya), and permanence (dhrauvya), and has qualities (guņa) and modes (paryāya), is a substance (dravya).
Explanatory Note: That whose nature is existence, not produced by anything else, is a substance (dravya). Existence is of two kinds: ‘existence in own nature' - svarūpāstitva – and 'existence-ingeneral - sāmānyāstitva or sādụśyāstitva. These terms are explained later. Here, the two characteristics - originationdestruction-permanence and qualities-modes – of the substance (dravya) are discussed. Origination (utpāda) is the attainment of a new state, destruction (uyaya) is the loss of the previous state, and permanence (dhrauvya) is the maintenance of the inherent nature. All objects have two kinds of qualities (guņa) – the general (samanya), and the specific (visesa). The general qualities express the genus (jāti) or the general attributes, and the specific qualities describe the constantly changing conditions or modes. Existence (astitva), non-existence (nāstitva), oneness (ekatva), manyness (anekatva), substantiveness (dravyatva), power of changing modes (paryāyatva), pervasiveness (sarvagatatva), non-pervasiveness (asarvagatatva), with space-points (sapradeśatua), without spacepoints (apradeśatva), corporealness - having a form (mūrtatva), incorporealness - without having a form (amūrtatva), with activity (sakriyatva), without activity (akriyatva), consciousness (cetanatva), lifelessness (acetanatva), doer (kartatva), non-doer (akartatva), enjoyer (bhoktặtva), non-enjoyer (abhoktặtva), and power of maintaining distinction with all other substances
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