08-02-2022, 11:59 AM
All substances, from the standpoint-of-mode (paryāyārthikanaya), are characterized by origination (utpāda) and destruction (vyaya). Verily, all objects are characterized by existence (sat).
Explanatory Note:
Existence (being or sat) is the differentia of the substance (dravya) and existence is characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya). While the substance (dravya) never leaves its essential character of existence (sat), it undergoes origination (utpāda), destruction (vyaya) and permanence (dhrauvya). Origination (utpāda), destruction (vyaya) and permanence (dhrauvya) are simultaneous and interdependent and are not possible without the substance. Origination (utpāda) of the new mode (paryāya) cannot take place without destruction of the old mode, the old mode cannot get destroyed without origination of the new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. On production of an earring out of a bracelet, there is destruction (vyaya) of the old mode (bracelet) of gold, origination (utpāda) of the new mode (earring) of gold, and permanence (dhrauvya) of gold (the substance – dravya), with its integral qualities, like yellowness and heavyness.
In its worldly state, the soul witnesses origination (utpāda) of the new mode of a celestial being on destruction (vyaya) of the old mode of human being, and permanence (dhrauvya) of the soul-substance (jīvadravya), with its integral qualities, like consciousness (cetanā) and cognition (upayoga). When the soul attains liberation, it witnesses origination (utpāda) of the new mode of pure-cognition (śuddhopayoga), destruction (vyaya) of the old mode of impure-cognition (aśuddhopayoga), and permanence (dhrauvya) of the soul-substance (jīvadravya) with its integral qualities, like consciousness (cetanā) and cognition (upayoga).
Explanatory Note:
Existence (being or sat) is the differentia of the substance (dravya) and existence is characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya). While the substance (dravya) never leaves its essential character of existence (sat), it undergoes origination (utpāda), destruction (vyaya) and permanence (dhrauvya). Origination (utpāda), destruction (vyaya) and permanence (dhrauvya) are simultaneous and interdependent and are not possible without the substance. Origination (utpāda) of the new mode (paryāya) cannot take place without destruction of the old mode, the old mode cannot get destroyed without origination of the new mode, origination and destruction cannot take place in the absence of permanence, and permanence is not possible without origination and destruction. On production of an earring out of a bracelet, there is destruction (vyaya) of the old mode (bracelet) of gold, origination (utpāda) of the new mode (earring) of gold, and permanence (dhrauvya) of gold (the substance – dravya), with its integral qualities, like yellowness and heavyness.
In its worldly state, the soul witnesses origination (utpāda) of the new mode of a celestial being on destruction (vyaya) of the old mode of human being, and permanence (dhrauvya) of the soul-substance (jīvadravya), with its integral qualities, like consciousness (cetanā) and cognition (upayoga). When the soul attains liberation, it witnesses origination (utpāda) of the new mode of pure-cognition (śuddhopayoga), destruction (vyaya) of the old mode of impure-cognition (aśuddhopayoga), and permanence (dhrauvya) of the soul-substance (jīvadravya) with its integral qualities, like consciousness (cetanā) and cognition (upayoga).