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Letter 10
(6) I can still recall the anger, the happiness or the sorrow, I experienced twenty five years ago. Inspite of the fact that, that anger, pleasure or sorrow has gone long back, but the soul which knows about it still exists.
(7) In many cases the person who is stung by a serpent, is made to talk in trance with the help of the Mantras, and the person starts speaking that the serpent was his enemy of his past life.
(8) Acharya Umaswami says in the scripture Tattvarthsutra ( TRF ) Utpad Vyaya Dhrouvya yuktam Sat, Sat dravya lakshanam' 'उत्पाद व्यय धौव्ययुक्तं सत् । सत् द्रव्य लक्षणम् ।'
Thus we have proved the attribute of existence. But now we will see the nature of existence in short.
Each substance is having its own attributes and modifications. The substance and its attributes are constant i.e. Dhruva (ga). They neither change in number nor in their nature. They are always there as they are.
But the modifications are ever changing at each samay. At each samay a new modification is taking place and at the same samay the previous one ceases to exist. Thus the modifications evolve and extinct continuously. This process is known as Udpad JAHIC and Vyaya ay respectively.
So the everchanging part or aspect of any substance which changes at each samay is its modification and the constant part of the substance is the substance itself and its attributes. They are everlasting and they never change.
The nature of a substance is defined as Sat. Sat ( that which exists ) consists of three parts - Utpad, Vyaya and Dhruva.
(1) Evolution or emergence of new manifestation is Utpad,
(2) Extinction or loss of existence of the former modification is Vyaya and
(3) Dravya being constant, this aspect is Dhrouvya.
So the substance which is Sat Fiat (that which exists ) consists of two parts, Nitya Ansh fare styr ( permanent part) and Anitya Ansh afir Birt ( the changing part ).
The permanent part has etemal existence, therefore it is Trikali Sat forencit pa and the changing part i.e. modifications have momentary existence, they are Kshanik Sat furen
At each samay the substance is always there, in some sort of modification. Substance cannot be separated from its modifications. And every modification is momentary, for, at each samay the previous one is disappearing and the new one is appearing. Now, because of this
