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Pravacanasāra
new molecule of four atoms. Still, the atom - the substance (dravya) -has permanence (dhrauvya) as it stays in own nature in both the modes (paryāya). The man is the union - asamānajātīya – of two substances, the soul (jīva) and the matter (pudgala). When the man is reborn as a deva, there is destruction (vyaya) of the mode (paryāya) that is the man, and origination (utpāda) of the mode (paryāya) that is the deva. However, the soul (jīva) and the matter (pudgala) that comprise the man, have permanence as these continue to remain in their respective own-nature (svabhāva). The substance (dravya) exhibits origination (utpāda) and destruction (vyaya) from the point-of-view of its modes. but exhibits permanence (dhrauvya) from the point-of-view of its ownnature (svabhāva). These three, origination (utpāda), destruction (uyaya), and permanence (dhrauvya), have no separate identity from the substance (dravya). These, therefore, are nothing but the substance(dravya).
परिणमदि सयं दव्वं गुणदो य गुणंतरं सदविसिटुं। तम्हा गुणपज्जाया भणिया पुण दव्वमेव त्ति ॥2-12॥
परिणमति स्वयं द्रव्यं गुणतश्च गुणान्तरं सदविशिष्टम् ।
तस्माद्गुणपर्याया भणिताः पुनः द्रव्यमेवेति ॥2-12॥ सामान्यार्थ - [ सदविशिष्टं] अपने स्वरूपास्तित्व से अभिन्न [ द्रव्यं ] सत्तारूप वस्तु [स्वयं] आप ही [गुणतः] एक गुण से [गुणान्तरं] अन्य-गुणरूप [परिणमति ] परिणमन करती है। [ तस्मात् ] इस कारण [च पुनः] फिर [गुणपर्यायाः] गुणों के पर्याय [ द्रव्यं एव] द्रव्य ही हैं [ इति भणिताः ] ऐसा भगवान् ने कहा है।
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