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** Parabhava means a states of a foreign substance. No substance undergoes for produces parabhava. If it were held that a substance can undergo the parabhavas, then one substance would become identical with another substance with the result that the division of soul and non-soul would exist no more. This, in turn, would mean that one substance possesses many different natures. Nor have we ever observed one substence undergoing the transformations of another substance. If one substance were to undergo the transformations of another substance then all other substances would become redundant and the contiogency of all being all would arise. Hence the relation of the producer and the produced obtains between the substance and its own states only. (21)
Six stages of the process of transformation: The term 'bhāva' connotes parināma' i, e. transformations, modes or states. The transformation and that which undergoes transformations are identical because they together constitute the nature of a thing. A thing exists through its various transformations. Substance is like a fluid in an egg of a pea-hen. In it all the states and sub-states, divisions and sub-divisions are there in an undifferentiated form. When such a substance, having obtained the proper causal aggregate manifests different states, we say that it orginates (jāyate), it exists (asti), it undergoes change (vi parinomate), it grows (vardhate), it decays and dwindles (apakşiyate), it perishes (vinaśyati). For instance, when a clay substance shuns the state of a lump and assumes another state we say that it orginates (jayate). This state of orgination is characterised by activity. By 'asti' is meant the state of mere existence of the thing. This state of existence is not characterised by an activity. The state which is indifferent to becoming' is called by the term 'asti'. By the term "vi parinamate' is pointed out the state in which a substance assumes another transformation which was latent till then. The transformation of milk into curds is an instance in point. Here the state of becoming is manifested through the assumption of another state. The development or growth of the mode is known by the term 'vardhate'. 'Apaksiyate' denotes the state of decay of the already assumed and developed transformation or mode. This is another state of becoming, characterised by the apacaya. By "vinaśyati' is meant the involution of the manifested state. For instance the statement that a pot has perished means that the state characterised by a particular form has undergone involution, has become latent. It does not mean that that state has completely been destroyed. These are the six stages of the process of transformation. (21)
Arthaparyāya and Vyañjanaparyāya : Paryāyas (modes, states, transformations) are again twofold, viz. artha paryāya and vyanjanaparyāya. Artha paryaya is that feature of a thing which is characterised by pure present bereft of past and future. Thus it is an object of rjusutranaya. Vyanjanaparyaya is
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