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अध्याय-५
Permanence (nitya) is indestructibility of own-nature
(tadbhāva).
Own-nature (tadbhāva) is explained now. That which is the cause of recognition-pratyabhijñāna - is own-nature (tadbhava). Recognition - pratyabhijñāna does not occur accidentally; its cause is the continuance of the own-nature (tadbhava) of the substance. The knowledge that 'this is the same thing that I saw earlier' is recognition (pratyabhijñāna). If it be considered that the old thing has completely disappeared and that an entirely new thing has come into existence, then there can be no recognition (pratyabhijñāna). Without the feature of recognition (pratyabhijñāna) all worldly relations based on it would come to naught. Therefore, the indestructibility of the essential nature - the own-nature (tadbhava) - of the substance is its permanence (nitya). But this should be taken from one particular point of view. If the substance be permanent from all points of view, then there can be no change at all. And, in that case, transmigration as well as the way to liberation would become meaningless.
A contention arises. It is a contradiction to attribute permanence (nitya) as well as impermanence (anitya) to the same substance. If it is permanent, there can be no destruction and origination, and impermanence would be negatived. If it is impermanent, there can be no continuance in its nature, and permanence would be negatived.
The next sūtra explains that there is no contradiction in that.
अर्पितानर्पितसिद्धेः ः ॥३२॥
[ अर्पितानर्पित सिद्धेः ] प्रधानता और गौणता की अपेक्षा से विरोधी प्रतीत होने वाले धर्मों की सिद्धि होती है।
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