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Vaishali Institute Research Bulletin No. 6
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by the expression “jāyate' (is born). The five modifications of a dharma (element), viz. being (asti), changing (vipariņamate), growth (vardhate), decay ksiyate) and decrease or cessation (vinayćati) anticipate the prior existence of a real subject (karta) who undergoes these modifications. Similarly, the modification called birth (jayate) anticipates the existence of a subject which is born." A thing cannot be born out of nothing. Even the root 'jan' (to be born) implies this meaning, 8 When we say a child is born we mean that it has come out of its mother's womb; it does not mean it comes into existence at the moment of birth. It was existing but was not born. Similarly a dharma exists in past condition but assumes a present condition and passes into a future condition, the conditions change, but the dharma survives these change".4 The Abhidharmakośa deals with the problem of momentary character of the elements (dharmas) as conceived by the Sarvästivādins in this manner : Every element in phenomenal life is affected simultaneously by four different forces (samskāras), the forces of origination (utpāda), decay ( jara), maintenance (sthiti) and destruction (anilyatā)", . sometimes these four forces are reduced to three, viz. birth, subsistence and decay. 6
In the Vedānta philosophy also the idea of the three aspects of the absolute Brahman is embodied in this way : "The Ultimate Reality is that from which origin, etc. (i. e. subsistence and destruction) of this universe (would proceed),”? Acārya Sankara maintains that the Brahman is the cause of the origin, subsistence and destruction of the
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1. “Tadyathā asti vipariņamate vardhate ksiyate vinaśyatiti sati mukhyasattvāviste kartari ete pañca bhāvavikārā bhavanti!”,
Abhidharmadipa, p. 273. 2. “Tadvajjāyata ityayamapi șasthabhāvavikārāḥ sati mukhyāvişte
kartari bhavi tumarhatiti /", Ibid. 3. "Dvitiyam janma jätasya vastuno nopapadyate/", AdhD. p. 274.
Abhidharmadīpa, Introduction, p. 122, Ayurjivitamādhāra ūsmavijñāna yorhi yah/ Lakşaņāni punarjātijarāsthitiranityatā//”, Abh. K., II. 45. "Jātijātyadayasteşās te aștadharınaikavšttayaḥ Janyasya janikā jātirna hetupratyayaivina//”, Ibid., II. 46.
The Central Conception of Buddhism, p. 32, Prof. Stcherbatsky 7. “Janmādyasya yataḥ”, Brahmasutra, 1.1.2.
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