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SANMATI-TARKA
[ III. 35-37
Sthiti -all these three are simultaneous occurrances. But when a stability or permanence of a Dravya is thought of, say, from a view-point of any single Paryāya, we shall find that the time of Sthiti is different from that of Utpāda and from that of Vināśa also. In other words, Prārambha-samaya (the time of origination), Nivpttisamaya (the time of exhaustion) and Sthiti-samaya (the time which connects Prārambha and Nivștti) all these three shall be felt taking place successively. This is more clearly explained through the example of 'Finger.'
Finger is a thing which when bent cannot remain erect and vice versa. Straightness and crookedness of a thing take place successively. The origination of "straightness" (Saralatā-paryāya) means the destruction of "crookedness” (Vakrata-paryaya). They both are the results of one and the same action taking place at one and the same time. And at the same time " Finger" is permanent (Sthira) as a finger. This establishes the fact that Utpâda, Sthiti and Nāśa are Sama-kālina, that is to say, they occur at one and the same time.
Now, contrary to that, if we take only one Paryāya, namely crookedness (Vakratā) or straightness (Saralata) we are able to accomodate a different time limit for each of the three Utpâda, Sthiti and Nāśa. When the finger ceases to be crooked and becomes straight, from that very moment Saralată-paryāya begins. Vakratá-paryaya begins when the finger loses straight condition and assumes crookedness. And Sthitisamaya remains in force from the moment it becomes straight upto the
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