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Verse 58
If origination, destruction and permanence are not viewed as mutually depended, the 'being' (sat) will get reduced to a nonentity like the 'sky-flower':
कार्योत्पादः क्षयो हेतोर्नियमाल्लक्षणात् पृथक् । न तौ जात्याद्यवस्थानादनपेक्षाः खपुष्पवत् ॥५८॥
सामान्यार्थ - एक हेतु का नियम होने से (उपादान कारण का) जो क्षय है वही (उत्तराकार-रूप) कार्य का उत्पाद है। उत्पाद और विनाश लक्षण की अपेक्षा से कथञ्चित् पृथक्-पृथक् हैं। जाति आदि के अवस्थान के कारण उत्पाद और विनाश में कथञ्चित् भेद नहीं भी है। परस्पर निरपेक्ष उत्पाद, व्यय और ध्रौव्य आकाश-पुष्प के समान अवस्तु हैं।
The destruction of the cause (a jar, for example) is the cause of the origination of the effect (the potsherd); both, destruction of the cause and origination of the effect, invariably go together. In some respect (the mode), the two- origination and destruction - are mutually different. However, due to the presence of the universal characters of being' (class - jati, enumeration - samkhyā, etc.) the two-origination and destruction - can also be said to be not different from each other. If origination, destruction and permanence are not viewed as mutually depended, the 'being' (sat) will get reduced to a nonentity like the sky-flower'.
Here we come to the main metaphysical tenet of Jainism to the effect that every real is a complex of origination (utpāda), destruction (vyaya), and permanence (dhrauvya) besides of substance (dravya), mode (paryāya) and quality (guņa).
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