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Therefore, dravya is constant in all its modifications. The very same example is quoted by Pūjyapāda in his Sarvārthasiddhi text. Thus, we see, the three-fold nature of reality meet together simultaneously in a single period of time. All the examples quoted above are very much related to our day-to-day life. Let us proceed to explain the possible transgressions occurring in the acceptance of absolute Origination, Cessation, Permanent nature of Reality 2.8 Transgressions occurring in Acceptance of Absolute
Origination of Reality
Kundakunda comments, those who assert mere origination, two-fold transgressions will occur in that case. Firstly, no origination of any sort of effect will take place and secondly, there will be chance of origination of unreal. In brief, if only origination is accepted and no destruction, then there will be lack of cause of origination. As a pot cannot originate as an effect, likewise all the objects of the world also will cease to originate. This is the first transgression. Secondly the possibility of origination of a reality which is impossible, will take place." 2.9 Transgressions occurring in Acceptance of Absolute
Cessation of Reality
Kundkunda says that those who assert mere cessation or destruction of Reality, two-fold transgressions may occur in that case. Firstly, there will be a lack of destruction at all, because the pot originates due to destruction of clay, i.e., if one accepts absolute destruction only, then lack of destruction will prove because destruction cannot take place bereft of origination. Secondly, the reality will cease. If mere destruction of soul
Devendra Šāstrī. A Source Book in Jain Philosophy. English trans. T.G.
Kalghatgi. Udaipur: Sri Tarak Guru Jain Granthalaya, (1sedn.) 1983, p. 58. 2 Sarvārthasiddhi of Pūjyapāda. op.cit. 5.30, p. 230. 3 Pravacanasāra of Kundakunda, op.cit., gāthā-8, p. 124. -
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