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94
उत्पादव्ययध्रौव्ययुक्तं सत् ॥५- २९॥ तद्भावाव्ययं नित्यम् ॥५- ३०॥
अर्पितानर्पितसिद्धेः ॥५-३१॥
5.29: Utpädvyaydhrouvyayuktam Sat
5.30: Tadbhävävyayam Nityam
5.31: Arpitänarpitasiddheh
TATTVÄRTHA SUTRA
(Truth consists of origination, cessation and continuance. What does not give up its nature is constant. This can be seen from the perspective it is observed.)
The sutra 29 defines the term Sat. What arises, passes away and still continues to stay is Sat. This definition may seem amazing, because what arises and passes away has to be temporary and transient. How can such a thing continue to stay? Since the concept of constancy negates the concept of being transitory, how can both of them go together?
Such problems arise on account of the concept of absolute constancy enunciated by Sänkhya and other philosophies. But that concept is unrealistic, because everything is subject to change. It is the manifest experience that nothing stays in the same state or form forever. That does not even mean that everything is momentary as Buddhism contends. Had it been so, we could never identify an object as having seen or experienced earlier. If it entirely changes every moment, the next moment it would be beyond recognition.
The truth lies between these two extremes and for that purpose Jainism presents the concept of modified constancy. It states that everything remains constant within its properties, but its states go on changing. For instance, the soul is eternal
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