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addition, there is inseparable amalgamation of permanence (dhrauvya) of its own-nature (svabhāva), origination (utpāda) of the state of pure-cognition (suddhopayoga), and destruction (vyaya) of the earlier impure state.
Explanatory Note: Once the impure state of the soul, its unnatural modification, gets to destruction (vyaya) through purecognition (suddhopayoga), it does not again get to origination (utpāda). The state of pure own-nature (svabhāva) of the soul has permanence (dhrauvya). Like for any substance, origination (utpāda), destruction (vyaya), and permanence (dhrauvya) take place in the soul at the same time. Though the soul is permanent (dhruva) from the standpoint-of-substance (dravyārthikanaya), from the standpoint-of-mode (paryayarthikanaya) it is characterized by origination (utpāda), destruction (vyaya), and permanence (dhrauvya).
उप्पादो य विणासो विज्जदि सव्वस्स अट्ठजादस्स । पज्जाएण दु केणवि अट्ठो खलु होदि सब्भूदो 11-18॥
प्रवचनसार
उत्पादश्च विनाशो विद्यते सर्वस्यार्थजातस्य । पर्यायेण त केनाप्यर्थः
खलु भवति
सद्भूतः ॥1-18॥
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सामान्यार्थ [ केनापि ] किसी एक पर्यायेण ] पर्याय से [ सर्वस्य अर्थजातस्य ] सब पदार्थों की [ उत्पादः ] उत्पत्ति [ च विनाशः ] तथा नाश [ विद्यते ] मौजूद है [ तु ] लेकिन [ खलु ] निश्चय से [ अर्थः ] पदार्थ [ सद्भूतः ] सत्तास्वरुप [ भवति ] है ।
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