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Tattvārthasūtra
would appear separate in spite of the union, as in case of the cloth woven with black and white yarn. If combination is governed by the rule enunciated, the duration of thirty sāgaropama koțākoți, etc., of knowledge-obscuring karmas, etc., becomes appropriate.
Existence (sat) is characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya) (see sūtra 5-30). Now substance (dravya) is defined in another way.
गुणपर्ययवद् द्रव्यम् ॥३८॥ [ गुणपर्ययवत् ] गुण और पर्याय वाला [ द्रव्यम् ] द्रव्य है।
That which has qualities (guņa) and modes (paryāya) is a substance (dravya).
The one which has qualities (guņa) and modes (paryāya) is said to be one with qualities and modes. That in which qualities (guņa) and modes (paryāya) exist is a substance (dravya). It has already been explained (sūtra 5-30) that from the point of view of modes - paryāyārthika naya - three is difference between the attributes and the substance (dravya). From the point of view of the substance - dravyārthika naya – three is no difference. Hence it is appropriate to consider these – qualities (guņa) and modes (paryāya) - as marks (laksaņa) of the substance (dravya) under consideration (laksya). What are qualities (guņa) and what are modes (paryāya)? Those characteristics which exhibit association (anvaya) with the substance are qualities (guņa). Those characteristics which exhibit distinction or exclusion (uyatireka) – logical discontinuity, 'when the pot is not, the clay is,' - are modes (paryaya). The substance (dravya) possesses both. In essence, that which makes distinction between one substance and another is called the quality (guņa), and the modification of the
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