________________
Acārya Umāsvāmī's Tattvārthasūtra: उत्पादव्ययध्रौव्ययुक्तं सत् ॥५-३०॥
जो उत्पाद-व्यय-ध्रौव्य सहित हो सो सत् है।
Existence (sat) is with (yukta) origination (utpada), destruction (vyaya) and permanence (dhrauvya).
Verse 172
The substance (dravya) is of two kinds: the animate (cetana) and the inanimate (acetana). These two kinds of substances do not ever leave their essential characteristic (of sat); still, due to internal and external causes, each instant, these attain new states of existence. This is origination (utpada). For instance, the origination (utpada) takes place of the pitcher from the clay. Similarly, the loss of the former state of existence is destruction (vyaya). The loss of the lump shape of the clay is destruction (vyaya). As there is no destruction (vyaya) or origination (utpāda) of the inherent nature or quality of the substance (dravya), it is also characterized by permanence (dhrauvya). The quality of being permanent is permanence (dhrauvya). For instance, the clay continues to exist in all states - the lump, the pitcher and in the broken parts. Existence (sat) is thus accompanied by origination (utpāda), destruction (vyaya) and permanence (dhrauvya).1
Acārya Samantabhadra's Āptamīmāmsā (Devāgamastotra):
घटमौलिसुवर्णार्थी नाशोत्पादस्थितिष्वयम् । शोकप्रमोदमाध्यस्थ्यं जनो याति सहेतुकम् ॥५९॥
(सुवर्ण - घट को सुवर्ण मुकुट में परिवर्तित करने की स्थिति में ) सुवर्ण के घट का, सुवर्ण के मुकुट का और केवल सुवर्ण का इच्छुक मनुष्य क्रमशः सुवर्ण-घट का नाश होने पर शोक को, सुवर्ण - मुकुट के उत्पन्न होने पर हर्ष
1 see Acārya Umāsvāmi's Tattvārthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi, p. 213-214.
........
141
