________________ Pancastikaya-samgraha This way, the soul (jiva), with its qualities (guna) and modes (paryaya), while wandering in the world, undergoes origination (bhava, utpada), destruction (abhava, vyaya, nasa), destruction of the existing-state (bhavabhava), and, origination of the non-existing-state (abhavabhava). EXPLANATORY NOTE As has already been said, the soul (jiva) is permanent (nitya) from the point-of-view of the substance (dravyarthika naya) and transient (anitya) from the point-of-view of the mode (prayayarthika naya). The worldly soul (jiva), bound with the eight kinds of karmas, at the time of attaining the state-of-existence as a celestial-being (deva), causes the origination (bhava, utpada) of the mode of the celestial-being. It also causes the destruction (abhava, vyaya, nasa) of the mode of the human being (manusya). At the time of leaving the state of the celestial-being, it starts the destruction of this existing mode - (bhavabhava). Again, it starts the origination of the non-existing mode of the human-being-abhavabhava. These statements are incontrovertible. While making these statements, the point-of-view of the mode (prayayarthika naya) is primary and the point-of-view of the substance (dravyarthika naya) is secondary, staying in the background. Acarya Samantabhadra's Aptaminamsa: धर्मे धर्मेऽन्य एवार्थो धर्मिणोऽनन्तधर्मणः / अङ्गित्वेऽन्यतमान्तस्य शेषान्तानां तदङ्गता // 22 // अनन्त-धर्म वाले धर्मी का प्रत्येक धर्म एक भिन्न ही प्रयोजन को लिए हुए होता है। और उन धर्मों में से एक धर्म के प्रधान होने पर शेष धर्मों की प्रतीति उस समय गौण-रूप से होती है। . . . . . . . .. . . . . . . . . . . . . . . . 48
