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प्रवचनसार
[ gore ] qu-que falta a gol at [ Hachici ] ata oli # [ Hegla:] अस्तित्व है, वही [हि ] निश्चय करके [स्वभावः ] मूलभूत स्वभाव है।
Existence in the three times with its qualities (guņa), with its different modes (paryāya), and with origination (utpāda), destruction (vyaya), and permanence (dhrauvya), is certainly 'existence in own nature’ – svarūpāstitva – of the substance (dravya).
Explanatory Note: Existence is the nature of the substance; its existence is not dependent on any external reason. Due to this nature of existence, the substance is beginningless, eternal and indestructible. Qualities (guņa) or the modes (paryāya) are portrayed as different from the substance (dravya) in order to highlight the difference between the possessor and the possessed. Actually, there exists no difference in these as qualities (guņa), the modes (paryāya) as well as the substance (dravya) inhabit the same space-points (pradeśa). The qualities (guņa) and the modes (paryāya) exist due to the substance (dravya), and the substance (dravya) exists due to the qualities (guņa) and the modes (paryaya). For example, the quality (guna) of yellowness and the mode (paryāya) of earring are no different - in regard to substance (dravya), place (kşetra), time (kāla), and being (bhāva) – from the substance (dravya), i.e., gold. These, the quality (guņa) of yellowness and the mode (paryāya) of earring, have gold – the substance (dravya), as their doer (kartā), the bestower (sādhana) and the substratum (ādhāra). Without gold - the substance (dravya) - there is no existence of the quality (guna) of yellowness and the mode (paryāya) of earring. As a corollary, without the quality (guņa) of yellowness and the mode (paryāya) of earring, there is no existence of gold – the substance (dravya). In the same way, origination (utpāda) of the bracelet, destruction (uyaya) of the earring and permanence (dhrauvya) of yellowness etc. exist in
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