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Pravacanasāra
Explanatory Note: If one argues that origination (utpāda), permanence (dhrauvya) and destruction (vyaya) take place at different times, the Ācārya clarifies that this would have been true if these phenomena were to occur in the substance (dravya). He says that these phenomena occur in the mode (paryaya) of the substance (dravya) and, therefore, happen at the same time. As an illustration, with the instrumentality of the wheel, the stick, the potter and the like, the origination of the pot and the destruction of the lump (of clay) take place at the same time. During both events, clay itself is constantly present, without leaving own nature. Thus, there is permanence (dhrauvya) too. In the same way, on the availability of internal and external causes, origination of the new mode (paryāya) and destruction of the old mode (paryāya) take place at the same time. During this period, the substance (dravya) does not leave its own nature, exhibiting permanence (dhrauvya). As the substance of clay exhibits origination (utpāda), permanence (dhrauvya) and destruction (vyaya) through its modes of the pot and the lump, and own-nature (clayness), the same is true for all substances. Destruction (vyaya) of the old mode, origination (utpāda) of the new mode and permanence (dhrauvya) with regard to own-nature happen all together, at the same time. If these – origination (utpāda), permanence (dhrauvya) and destruction (vyaya) – were to take place in the substance then it would have been right to say that these cannot take place at the same time. But since these take place in modes (paryaya), there is no anomaly. The pot, the lump and the clayness are not separate from the substance of clay; in the same way, origination (utpāda), permanence (dhrauvya) and destruction (vyaya) are the same as the substance (dravya).
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