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Parināmavāda in the Agamas
107
IV. 'Is it, O Lord, that an unsteady or a transient thing changes,
breaks (i. e. perishes), that a steady, persistent thing does not break (perish)? Is it that the child is eternal35 and childhood non-eternal, that the pandit is eternal and 'panditatva" non-eternal ?
"O Goyamā ! it is like that......'?36
All these passages, as can be seen, aim at showing the eternal aspect of the soul, from the standpoint of substance,by postulating its existence or persistence in all the three times and its noneternal aspect from the standpoint of bhāva' i.e. modes, such as ‘närakatva', 'manuşyatva', 'devatva', childhood, panditatva' etc., which all are subject to change. It may be noted here in passing that 'bhāva' in 'bhāvatthahāyae' has the sense of 'pajjava’ (i.e. pariņāma),
Poggala : 1. “Are the atoms, O Lord, eternal or non-eternal ?'
'Goyama ! The atoms are eternal in some respect and noneternal in some respect.'
With what end in view, is it so said ?'
'Goyamā ! they are eternal from the view-point of substance and non-eternal from the view-point of modes such as those of colour, taste, smell and touch 37
II. 'Can it be said, O Lord, that the Pudgala existed in the end
less, eternal past ?
35 Here by child, its soul - as a substance is to te considered and by
'childhood'- its quality that is liable to change. 36 Bh. Sū. 1.9.80.
37 Bh:. Sü. 14.4.512
