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Pariņāma in Tarka-period
137
Utpada or origination is the attainment of another state, due to internal and external causes by a sentient or a non-sentient substance, whithout abandoning its essential nature. As for example, the attainment of another state, viz. that of a jar, by clay, is the latter's Utpada.8
Vyava or decay is the abandonment of the previous state, as, for example, the abandonment of the form of pinda, on the origination of another form, viz. that of a jar.'
On account of the beginningless Pariņāma-nature of reality, there is an clement in it which persists because it is neither produced, nor does it become extinct. This is the persistent or dhrauvya aspect of reality as, for instance, the persistence of clay, in its different states such as those of pinda, jar etc.
Akalamka and Vidyānanda have nothing more to add, by way of explanation of these terms. They discuss another question, namely, that of the identity or difference between Dravya on one hand, and utpada-vyaya-dhrauvya on the other, which will be considered at its proper place.
Siddhasena, in the proper anekānta style, says that from the standpoint of substance (Dravyārthikanaya), utpada and vyaya are merely appearance and disappearance. In reality, nothing is produced or destroyed. This is in short the Kūțasthanityata. But, he takes care to add that from the standpoint of modes (Paryāyārthikanaya) utpada and vyaya are real. The question of the conflict between these two points of view is sought to be
8 चेतनस्याचेतनस्य वा द्रव्यस्य स्वां जातिमजहत उभयनिमित्तवशाभावान्तरावा
प्तिरुत्पादनमुत्पादः । मृत्पिण्डस्य घटपर्यायवत् । 9 पूर्वभावविगमनं व्ययः । यथा घटोत्पत्तौ पिण्डाकृतेः । 10 अनादिपारिणामिकस्वभावेन व्ययोदयाभावात् ध्र वप्ति स्थिरीभवतीति ध्र वः ।
यथा मुत्पिण्डघटाद्यवस्थासु मृदाद्यन्वयः । . .
