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Pravacanasăra
सामान्यार्थ
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[ यदि ] जो [ द्रव्यं ] गुण- पर्यायात्मक वस्तु [ सत्] अस्तित्वरूप [ न भवति ] नहीं हो तो [ ध्रुवं ] ध्रुव अर्थात् निश्चित सत्तारूप वस्तु [ असत् ] अवस्तुरूप [ भवति ] हो जावे तथा [ तत् ] वह सत्ता - रहित वस्तु [ द्रव्यं ] द्रव्य-स्वरूप [ कथं ] कैसे [ भवति ] होवे [ वा ] अथवा [ पुनः ] फिर [ अन्यत् ] सत्ता से भिन्न द्रव्य [ भवति ] होवे । [ तस्मात् ] इस कारण [ द्रव्यं ] द्रव्य [ स्वयं सत्ता ] आप ही सत्ता - स्वरूप है, भेद नहीं है।
If the substance (dravya) is not of the nature of existence - i.e., if it is not sat - then its permanence (dhruvatva) must become nonexistent - asat. How can something that is non-existent - asat - be a substance (dravya), or how can a substance (dravya) exist - remain as sat - without the nature of existence? Therefore, the substance (dravya) is of the nature of existence- it is sat.
i.e., sat
becomes
Explanatory Note: If the substance (dravya) is not of the nature of existence - if it is not sat - two anomalies arise: 1) the substance (dravya) must become non-existent - asat, and 2) it must become discrete from the nature of existence - i.e., sat. If the substance (dravya) becomes non-existent - asat - it must lose permanence and face destruction. If the substance (dravya) becomes discrete from the nature of existence - i.e., discrete from sat - it must carry on with its own nature, without the nature of existence - i.e., sat. In this case, the nature of existence superfluous and, under such a hypothesis, the nature of existence - i.e., sat - itself loses its existence. Only when the substance (dravya) has existence - i.e., sat - as its nature, will it become permanent (dhruva) and indestructible. Only when the substance (dravya) is not discrete from its nature of existence - i.e., sat, will it be able to exist in own nature, establishing thereby the nature of existence - as the sat. Therefore, the substance (dravya) is of the nature of existence it is sat. The substance (dravya) is the possessor-of-quality (guni) of the quality (guna) of existence
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