________________ Preface Origination (utpada), permanence (dhrauvya) and destruction (vyaya) take place in modes (paryaya); as a rule, modes exist in the substance (dravya), and, therefore, it is certain that all these - origination (utpada), permanence (dhrauvya) and destruction (vyaya) - are the substance (dravya) only. These three, origination (utpada), permanence (dhrauvya) and destruction (uyaya), take place in modes (paryaya), and modes exist in the substance (dravya). The seed (bija), the sprout (ankura), and the tree-ness (urksatva) are parts (ansa) of the whole (ansi), that is, the tree (vlksa). These three parts (ansa) are subject to origination (utpada), destruction (vyaya) and permanence (dhrauvya) - destruction (vyaya) of the seed entails origination (utpada) of the sprout while tree-ness exhibits permanence (dhrauvya). Similarly, origination (utpada), destruction (vyaya) and permanence (dhrauvya) are the three parts (ansa) pertaining to the modes (paryaya) of the whole (ansi), that is, the substance (dravya). If it be imagined that origination (utpada), destruction (vyaya) and permanence (dhrauvya) take place in the substance (dravya) itself then everything gets shattered. If destruction (vyaya) were to take place in the substance (dravya), existence (sat) itself would vanish. If origination (utpada) were to take place in the substance (dravya), there would be creation of infinite substances from nowhere - creation of the nonexistence (asat). If permanence (dhrauvya) were to take place in the substance (dravya), modes (paryaya) would vanish and without existence of successive modes, the substance, too, would vanish. Therefore, origination (utpada), destruction (vyaya) and permanence (dhrauvya) exist in modes (paryaya), not in the substance (dravya). Modes (paryaya) witness origination (utpada) and destruction (uyaya); also permanence (dhrauvya) with respect to the substance (dravya). Modes (paryaya) depend on the substance (dravya); in fact, modes are part of the substance (dravya). There can certainly be no origination (utpada), destruction (vyaya) and permanence (dhrauvya) in a fictional entity like the 'horns of a hare' (kharavisana). To the uninitiated, above statements may sound confounding but one needs to appreciate that different points-of-view make the bases of these statements. . . .. . . . . . . XXXIX
