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जस्स ण संति पदेसा पदेसमेत्तं व तच्चदो णादुं । सुण्णं जाण तमत्थं अत्थंतर भूदमत्थीदो 12 - 52॥
यस्य न सन्ति प्रदेशाः प्रदेशमात्रं वा तत्त्वतो ज्ञातुम् । शून्यं जानीहि तमर्थमर्थान्तरभूतमस्तित्वात् 112-5211
प्रवचनसार
सामान्यार्थ – [ यस्य ] जिस द्रव्य के [ प्रदेशाः ] क्षेत्र के निर्विभाग अनेक अंश [ न सन्ति ] नहीं है [च] और [ प्रदेशमात्रं वा ] एक प्रदेशमात्र भी [ तत्त्वतः ] स्वरूप से [ ज्ञातुं ] जानने को [ 'न'] नहीं है, तो [ तं अर्थं ] उस द्रव्य को [ अस्तित्वात् अर्थान्तरभूतम्] अस्तित्व से अर्थान्तरभूत अर्थात् अस्तित्व-रहित, अवस्तुभूत [ शून्यं जानीहि ] शून्य तुम जानो ।
Any substance (dravya) that has neither the indivisible, multiple space-points (pradeśa) nor a single space-point (pradeśa) that reveals its real nature, is a non-substance (avastu) since it is other than ‘existence'.
Explanatory Note: Existence of a substance is characterized by the simultaneousness of origination ( utpāda), destruction (vyaya), and permanence (dhrauvya). Without the space-points (pradeśa) of the substance (dravya), the existence cannot be maintained. If not even one space-point (pradeśa) is attributed to the substance of time (kāla), the root of its existence will vanish. One may argue, why not accept just the mode of 'samaya' without the existence of the atom of time (kālāņu)? The answer is that the mode of 'samaya' cannot sustain itself without the associated permanence (dhrauvya) of the substance (dravya) that is the atom of time (kālānu). The support of the mode of ‘samaya' is the atom of time (kālānu) having just one space-point (pradeśa). With this scheme, the origination ( utpāda), the destruction (vyaya), and the permanence (dhrauvya) in the substance of time (kāla dravya) can occur simultaneously. Someone else may argue, why not consider
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