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Pravacanasāra
standpoint-of-substance (dravyārthika naya). However, from the standpoint-of-mode (paryāyārthika naya), the statement certainly holds true. Under this standpoint, the origination of the state of the celestial being and destruction of the state of the human being exhibit difference of the substance. What originates is not the same as what is destroyed; the soul (jīva) exhibits transition in its states of existence.
तम्हा दुणत्थि कोई सहावसमवट्ठिदो त्ति संसारे । संसारो पुण किरिया संसरमाणस्स दव्वस्स 2-28॥
तस्मात्तु नास्ति कश्चित् स्वभावसमवस्थित इति संसारे । संसारः पुनः क्रिया संसरतो द्रव्यस्य 2-28॥
सामान्यार्थ - [तस्मात् तु ] इस पूर्वोक्त रीति से [ संसारे ] संसार में [कश्चित् ] कोई भी वस्तु [स्वभावसमवस्थितः] स्वभाव से अवस्थित है [इति] ऐसा [ नास्ति] नहीं है, [पुनः] और जो [ संसरतो द्रव्यस्य] चारों गतियों में भ्रमण करने वाले जीव-द्रव्य की [क्रिया ] जो क्रिया (अन्य-अन्य अवस्था-रूप परिणति) है, वही [ संसारः] संसार है।
Due to the aforesaid reason, there is no object in this world that is permanently established in own nature (svabhāva). And, the transformation of the soul-substance (jīvadravya), in the four states of existence, characterizes worldly existence - samsāra.
Explanatory Note: Though the soul (jīva) is permanent from the point of view of its substance (dravya), it is transient from the point of view of its mode (paryāya). In this world, no state of existence, like the state of the human being, is permanent. During
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