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reality is asserted, then the knowledge, intuition- virtues of soul also will cease. In that case, there will not be any kind of retention at all.' 2.10 Transgressions occurring in Acceptance of Absolute
Destruction of Permanent Nature of Reality
Kundkunda says, those who assert absolute permanence or dhrauvya nature of Reality, two types of transgressions may occur. Firstly, modes will cease. If modes are destroyed, then reality bereft of modes cannot exist at all. So the occasion of destruction of Reality may occur. Secondly the permanent nature of reality converts as impermanent, if we accept the absolute destruction of dhrauvya nature of reality.“
As per Umāsvāti's Sabhasya Tattvārthādhigama Sūtra, if we accept absolute permanent nature of a Reality like Vedanta philosophy, then soul will remain static in its own one inherent nature. No difference in its states will occur. In the absence of change in the states of soul, the difference of saṁsāra and mokṣa will never occur.
utpādādiyutе khalu vastunyetadupapadyate sarvam, tadrahite tadabhāvāt sarvamapi na yujyate nītyā”
If one considers this difference of saṁsāra and mokşa as mere imaginary, then one has to accept the soul bereft of any sort of inherent nature of its own. Because saṁsāra and mokșa are also the nature of soul. When we consider the soul's nature saṁsāra and mokṣa and its changing state as imaginary then, one is compelled to agree with the natureless and imaginary existence of the soul also. If one denies any nature of soul, and in the absence of its nature, one is bothered to accept nonexistence of the soul itself.
'Pravacanasāra of Kundakunda. op.cit., gāthā-8, p. 125. ? Ibid. op.cit., gāthā-9, p. 125. Sabhāsya Tattvārthādhigama Sūtra of Umāsvāti, Sūtra. op.cit., 5.29, p. 278.
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