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Pravacanasara
[ च ] और [ उत्पादः ] उत्पाद [ अपि ] तथा [ भङ्गः ] व्यय ध्रौव्येण अर्थेन ] नित्य - स्थिररूप पदार्थ के बिना [ न ] नहीं होते।
There is no origination (utpăda) without destruction (vyaya); similarly, there is no destruction (vyaya) without origination (utpāda). Origination (utpāda) and destruction (vyaya) do not take place without the object (artha) that has permanence (dhrauvya) of existence.
Explanatory Note: Origination (utpada) does not take place without destruction (vyaya), destruction (vyaya) does not take place without origination (utpāda), origination (utpada) and destruction (vyaya), together, do not take place without permanence (dhrauvya), and permanence (dhrauvya) does not take place without origination (utpada) and destruction (vyaya), together. Therefore, origination (utpada) connotes destruction (vyaya), destruction (vyaya) connotes origination (utpada), and the combination of origination (utpada) and destruction (vyaya) connotes permanence (dhrauvya). To illustrate with an example, origination (utpada) of the pot is destruction (vyaya) of the lump (of clay); origination (utpāda) of the new mode (paryāya) must accompany the destruction (vyaya) of the prior mode (paryāya). Origination (utpada) of the pot and destruction (vyaya) of the lump (of clay) is permanence (dhrauvya) of clay; the existence of a substance (dravya) must accompany its mode (paryāya). Permanence (dhrauvya) of clay is the origination (utpada) of the pot and the destruction (vyaya) of the lump (of clay); modes (paryaya) cannot exist without permanence (dhrauvya) of the substance (dravya). All three - origination (utpada), destruction (vyaya) and permanence (dhrauvya) are essential marks (lakṣana) of the substance (dravya). Considering origination (utpada) only as the mark of the substance (dravya) suffers from two anomalies. 1) Origination (utpada) of the pot is on destruction
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ये दोनों [ विना
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