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ĀPTA-MĪMĀMSĀ
as well as in clay. It cannot be urged that there is no connection between the original clay and the pitcher. So utpada, vyaya and dhrauvya cannot be said to be nonexistent like a flower in the sky.' The above example will show that in some respect these are identical, while in another respect these are different. This appreciation of different aspects in a single substance is the bedrock of Anekāntavāda of the Jaina philosophy.
118
घटमौलिसुवर्णार्थी नाशोत्पादस्थितिष्वयम् । शोकप्रमोदमाध्यस्थ्यं, जनो याति सहेतुकम् ॥59 ॥
ghața-mauli-suvarṇārthi nāśotpada-sthitiṣvayam, śoka-pramoda-mādhyasthyam jano yāti sahetukam.
59. A person wishing a pitcher, ornament or gold gets grief, joy or indifference caused by destruction, creation and permanent existence.
COMMENTARY
An example is given how from a cause the three, utpada, vyaya and dhrauvya can arise. Suppose, there is a golden pitcher. It is broken and transformed into an ornament or it is kept only in its material, named gold. A person who wishes for a pitcher feels grief when it is broken (vyaya or nasa or destruction). He who wishes for ornament becomes joyful when it is manufactured (utpāda) with the gold of the pitcher. And one who is satisfied merely with gold, remains unaffected whether the pitcher be destroyed or ornament be not manufactured. Gold as a material always remains the same (dhrauvya). It appears in the form of an ornament (uṭpāda) disappearing as a pitcher (vyaya). All substances have these threefold qualifications. (See verse 57.)
पयोव्रतो न दध्यत्ति न पयोऽत्ति दधिव्रतः 1 अगोरसव्रतो नोभे तस्मात् तत्त्वं त्रयात्मकम् ॥6॥
