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Tattvārthasūtra
(utpāda), destruction (vyaya) and permanence (dhrauvya). It is contended that 'yukta'-'with'-applies to objects which are different. For instance, Devadatta is 'with a stick (daņda). In that case, the existence of the three states as well as the substance which is said to be 'with' the three states is not possible. But this objection is untenable. The word 'with’ is applied from the point of view of highlighting distinction even in case of things which are not different. For instance, there is the usage that the pillar is with (characterized by) strength. Thus, as origination (utpāda), destruction (uyaya) and permanence (dhrauvya) have mutual inseparable togetherness - avinābhāva - it is proper to use the word 'with'. Or, the word 'yukta' - 'with' - means collection or combination. The words 'yukta' (with), 'samāhita (collection) and 'tadātmaka' (of that nature) are synonyms. Thus, 'existence (sat) is with origination (utpāda), destruction (vyaya) and permanence (dhrauvya)' means 'existence (sat) is of the nature of origination (utpāda), destruction (vyaya) and permanence (dhrauvya)'. It comes to this. Origination (utpāda) and the other two are the marks (laksana) of the substance and the substance is that which is under consideration (laksya). From the point of view of modes - paryāyārthika naya – these three are different from one another and also from the substance (dravya). From the point of view of the substance - dravyārthika naya - these three are not different mutually and from the substance. Hence it is appropriate to consider these three as marks (laksaņa) of the substance under consideration (laksya).
In sūtra 5-4 it is mentioned that the substances (dravya) are eternal (nitya). What is ‘nitya’or permanence?
तद्भावाव्ययं नित्यम् ॥३१॥
[तद्भावाव्ययं ] तद्भाव से जो अव्यय है - च्युत नहीं होता है - सो [नित्यम् ] नित्य है।
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