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Parikşāmukham
149 This changing nature of the substance is mentioned in the Tattvārthādhigama Sūtra as "Sat ( the dravya ) consists of utpāda, vyaya and dhrauvya'.” Utpada is appearance i. e., assuming new modification. This does not mean creation out of nothing. Creation by the fiat of a will is not recognised by the Jainas. Utpāda therefore means that phase of the process of the development when a new form is assumed. Vyaya is losing the previous form. Here also it is different from absolute disappearance. It only means that phase in the process of development where the earlier form is replaced by the succeeding one. Dhrauvya refers to the persistence of the essential nature of dravya which undergoes development and which makes both utpāda and vyaya simultaneously possible. In fact the process of development includes all the three phases. This fact is not only recognised by scientists like Darwin and Spencer, but by the great French philosopher Bergson who has raised it to an important philosophical principle?."
Hemachandra says that from the fact that only a thing characterised by Dravya and Paryāya is capable of producing the result of Pramāņa viz. acceptance of things desirable and nonacceptance of undesirable things or indifference to the latter, we say that merely a Dravya or a Paryāya or both of them independantly of the thing cannot be the object of Pramāṇa'.
1. "Ha FouTut I" "3q4i gomitougat Hai"
Tattvārtha Sūtra V. 29 and 30. 2. Sacred Books of the Jainas Vol. III. P. 9.
3. “कुतः पुनर्द्रव्यपर्यायात्मकमेव वस्तु प्रमाणानां विषयो, न द्रव्यमात्र पर्यायमात्रमुभयं वा स्वतन्त्रमित्याह, अर्थक्रियासामर्थ्यात् । अर्थस्य हानोपादानादिलक्षणस्य क्रियानिष्पत्तिस्तत्र सामर्थ्यात् द्रव्यपर्यायात्मकस्यैव वस्तुनोऽर्थक्रियासमर्थcarecere': 1" Pramāņa-mimāmsá 1. 1. 32.
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