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Pariņāma in
Tarka-period
135
as that which is the cause of knowledge of otherness' or 'this is not that's
Siddhascna's commentary is, somewhat, more elaborate and. contains other discussions also, in addtion to the clucidation of the sense of the sūtra,
We explain the comment as follows: The sattva which is the common characteristic of all the five astikāyās indicates those qualities of each, which persist; for example, consciousness, incorppreality etc. of the soul. He explains 'nityatva' as signifying the 'dhrauvya aspect' of reality. But having done that he finds it difficult to find room for utpada and vyaya, which as a process are also essential to reality. He solves this difficulty by stating that utpada and vyaya have one substratum viz. dravva or dhrauvya and that the word 'bhāva in the sūtra indicates the utpāda--vyaya aspect implying at the same time the rejection of kūțasthanityatā or absolute non-change, which can never be the nature of a real. Had it not been so, the sūtra would have been "Tadavyayam pityam'.' It can be seen from the above that in substance there is not much difference between Siddhasena and his predecessors.
3 अतद्भावोऽन्यत्वं पूर्वस्मादन्यदिदमिति अन्वयाप्रत्ययादवसेयम् । 4 ...तस्य सतो भवनं भावस्तद्भावः, तदेव हि सत् तथा तथा भवति जीवादि
देवादिरूपेण, न जातुचित् सत्त्वत्यागेनान्यथा भवति, तद्भावादव्ययं अविनाशि नित्यं ; नित्यग्रहणाद् ध्रौव्यांशपरिग्रहः, सह्यन्वयी द्रव्यास्तिकांशः सर्वदासर्व त्र न विच्छिद्यते, सदाकारेणानुत्पत्तेरवि नाशाच्च, भावशब्दोपादानात् परिणामनित्यता गृह्यते, कूटस्थनित्यता त्यज्यते, अन्यथा 'तदव्ययं नित्यमिति सूत्रं स्यात् । यत् तु न केनचिदाकारेण विक्रिय ते, तदनुपाख्यमेव भवेत् । सत्त्वं च सर्वेषामन्वयिनां धर्माणां सूचकम्, पञ्चास्तिकायव्यापित्वात् तु सत्त्वपरिग्रहः, साक्षाज्जीवस्तावत् सत्त्वं चैतन्यममूर्तत्वमसंख्येयप्रदेशत्वं चाजहत् तथा तथा परिणामान्न व्यगात् न व्येति न व्येष्यत्यविनाश्यव्ययो नित्य उच्यते, न पुनर्देवादिपर्यायेणाप्यनन्वयिना नित्यता ध्रौव्यमस्य विद्यते, तथा पुदगल: ... ... ।'
