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प्रवचनसार
The substance (dravya) – with its qualities (guņa) and modes (paryāya) – rests in own nature (svabhāvasiddha). Lord Jina, the expounder of the Reality, has said that existence (sat) is the nature of the substance (dravya). He, who does not have faith in this Reality, is engaged in impure-soul nature (parasamaya); he is a wrong-believer (mithyādụsți).
Explanatory Note: The substance (dravya) has existence for eternity and it is not the result of any external entity. It rests in own-nature (svabhāvasiddha), with its qualities (guņa) and modes (paryāya). Anything produced out of the substance (dravya) is not a new substance but a new mode (paryāya) of the same substance. Modes (paryāya) are transient. Combination of atoms forms molecules and combination of the soul (jīva) and the matter (pudgala) forms beings like humans. The substance (dravya) exists in the three times, with its inherent power-to-exist (sattā) or the quality of existence. Both, the substance (dravya) and the power-to-exist (sattā), have own nature. But, the power-to-exist (sattā) does not have an identity separate from the substance (dravya); the power-to-exist (sattā) is the quality (guņa), and the substance (dravya) is the possessor-of-quality (guṇī). Because of this quality (guņa) of the power-to-exist (sattā), the substance (dravya) has existence (sat). Though there is difference of guņaguņī in the substance (dravya) and its power-to-exist (sattā), these are not different as in case of the stick-holder (dandi) and the stick (danda). Differences are of two kinds, difference of space-points (pradeśabheda) and difference of quality and its possessor (guņaguņībheda). The substance (dravya) and its power-to-exist (sattā) have the guņaguņībheda and not the pradeśabheda; both exist in the same space-points. The guņaguņībheda highlights differences of designation, number or mark; it does not indicate difference as in case of the stick-holder (dandi) and the stick (danda). This is further explained with regard to the standpoint-of
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