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[230] Sarvarthasiddhi
[51318585Prauvyayuktam sat utpadavyayadhrauvyatmakamiti yavat. Etad uktam bhavati - utpadadini dravyasya lakshanani. Dravyam lakshyam. Tatra paryayaathikanayaprekhyaya parasparato dravyacchantarabhavaha. Dravyathikanayaprekhyaya vyatirekena anuplabdheranarthantabhavaha. Iti lakshyalakshanabhava siddhih. 8585. Aha 'nityavasthanianyrupaani' ityuktam tatra na jnayate kim nityamityata aha
Tabhavaavyayam nityam ||31|| 8586. 'Tadbhavah' ityuchyate. Kastabhavah? Pratyabhijnanahetuta. Tadevedamiti smaranam
The meaning is that production, etc., are the characteristics of substance, and substance is the object. If we consider these from the perspective of the paryayaathika nay, they are distinct from each other and from substance. If we consider them from the perspective of the dravyathika nay, they are not found separately, and therefore they are not different. Thus, the relationship of object and characteristic is established.
Special meaning - Here, the characteristics of substance are described as production, destruction, and the nature of permanence. Production is the acquisition of a new paryaya without abandoning one's own jati due to both causes. Destruction is the abandonment of the previous paryaya. And permanence is the continuous existence of the anādi parinaamik nature. For example, when coal burns and becomes ash, the coal-like paryaya of pudgala is destroyed, and the ash-like paryaya is produced. But in both states, the pudgala substance remains. The pudgalatva never perishes, this is its permanence. The idea is that every substance is changing, and this change is happening all the time. For example, milk turns into curd after some time, and then buttermilk is made from the curd. Here, although there are three different states, milk, curd, and buttermilk, they are all of the same gorasa. Similarly, in every substance, even though there are differences in states, its anvay is found, therefore it is established as being endowed with production, destruction, and permanence. This is the common nature of every substance. Now the question arises, how can every substance be three-fold at the same time? Perhaps it can be considered as production and destruction due to the difference in time, because what is produced must be destroyed in due course. However, it cannot be considered as permanent in that state, because there is a contradiction in considering what is produced and destroyed as permanent. The solution is that these three qualities are considered in substance due to the difference in states. At the time when the previous state of the substance is destroyed, its new state is produced, yet its trikalik anvay nature remains. Acharya Samantabhadra has expressed this in these words - 'The one who desires a pot is sad when it is destroyed, the one who desires a crown is happy when it is produced, and the one who desires gold is neither sad nor happy, he remains neutral.' This sorrow, joy, and neutrality cannot happen without a reason at the same time, from this it is proved that every substance is endowed with production, destruction, and permanence.
8585. The sutra 'nityavasthanianyrupaani' has been said. There it is not known what is nitya, therefore the next sutra says
Not being detached from its bhavah (its jati) is nitya ||3||
8586. Now we explain the word tadbhavah. Doubt - What is 'tadbhavah'? 1. -The three grandmothers are substance. 2. The object. That paryaya - grandmother, mother, daughter. 1.