________________ Verse 10 (vyaya). The loss of the lump shape of the clay is destruction (vyaya). As there is no destruction (uyaya) or origination (utpada) of the inherent nature or quality of the substance (dravya), it is also characterized by permanence (dhrauvya). The quality of being permanent is permanence (dhrauvya). For instance, the clay continues to exist in all states - the lump, the pitcher and the broken parts. From the point-of-view of the modes - paryayarthika naya - these three are different from one another and also from the substance (dravya). From the point-of-view of the substance - dravyarthika naya - these three are not different mutually and from the substance (dravya). Hence it is appropriate to consider these three as marks (laksana) of the substance (dravya) under consideration (laksya). That in which the qualities (guna) and the modes (paryaya) exist is a substance (dravya). From the point-of-view of the modes - paryayarthika naya - there is difference between the qualities (guna) and the substance (dravya). From the point-of-view of the substance - dravyarthika naya - there is no difference. Hence it is appropriate to consider these - the qualities (guna) and the modes (paryaya) - as marks (laksana) of the substance (dravya) under consideration (laksya). There is mutual inseparable togetherness - avinabhava -between the three marks (laksana) of the substance (dravya): 1) the existence (satta, sat, sattva), 2) origination (utpada), destruction (vyaya) and permanence (dhrauvya), and 3) the qualities (guna) and the modes (paryaya). Any one mark (laksana) must accompany the other two marks. Acarya Umasvami's Tattvarthasutra: HGGOUMI&TU14 114-1811 द्रव्य का लक्षण सत् (अस्तित्व) है। The mark (laksana) of a substance (dravya) is existence (being or sat). . . . . . . . . . . 23
