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76 : śramaņa, Vol 63, No. 4, Oct.-Dec. 2012 Permanent Nature of Reality As per Umāsvāti's Sabhāşya Tattvārthādhigama Sūtra, if we accept absolute permanent nature of a reality like Vedānta philosophy, then soul will remain static in its own one inherent nature. No difference in his states will occur. In the absence of change in the states of soul, the difference of sarnsära and mokṣa will never occur. If we consider this difference of samsāra and mokṣa as mere imaginary then we have to accept the soul bereft of any sort of inherent nature of its own. Because sarăsāra and mokşa are also the nature of soul. When we consider the soul's nature samsāra and mokṣa and its changing state as imaginary then we are compelled to agree to the natureless and imaginary existence of the soul also. If we deny any nature of soul, in the absence of its nature, we are bothered to accept non-existence of the soul itself.
As quoted in the Sanmati Tarka of Siddhasena Divākara (6th cent. A.D.), from the point of view of those who hold that an entity is unchangeable, happiness and misery cannot stand. Moreover, Siddhasena continued to raise problems in the next stanzas that :
Utpādādiyutе khalu vastunyetadupapadyate sarvam Tadrahite tadabhāvāt sarvamapi na yujyatenityālis
'Action current' (yoga) attaches or binds a man through mind, speech and body. And it is through our passions (kaşāyas) that this actioncurrent binding of a man takes its firm stand. But if we think that a thing is eternally unchangeable or when we think the thing is born and in a moment decays, we can never account for the binding of an action or its continuance. If there is not binding by action current, then it will be a folly to desire the happiness of liberation. In fact, then there cannot be any such thing as liberation at all.
Siddhasena Divākara also quoted the very same idea against
