10-26-2022, 02:52 PM
That which stays in its nature of existence (sat) is the substance (dravya). In reality, the transformation of the substance (dravya) in form of origination (utpāda), destruction (vyaya) and permanence (dhrauvya) is the nature of the objects (artha).
Explanatory Note:
The substance (dravya), with its qualities (guna) and modes (paryāya), has the nature of existence (sat), characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya). The space-points (pradeśa) of the substance are its extension, which is permanent. The transformation (parināma) in each space-point (pradeśa) is sequential. Due to the transformation (parināma) in the substance (dravya), the space-points (pradeśa), in their own place, experience origination (utpāda) of the new state and simultaneous destruction (vyaya) of the old state. Since the substance (dravya) inheres in all space-points, it must exhibit permanence (dhrauvya) too. Picture a necklace with its pearls and the thread, sequentially. As we proceed, there is the origination (utpāda) of the pearl that comes in view and the destruction (vyaya) of the pearl that is no more in view. And, the thread that joins the pearls together stays in the view throughout; it exhibits the permanence (dhrauvya) of the necklace. Similarly, the substance (dravya) exhibits origination (utpāda) with regard to its upcoming stage in transformation (parināma), destruction (vyaya) with regard to its stage prior to transformation (parināma), and permanence (dhrauvya) with regard to its substantiveness (dravyatva). The substance (dravya), thus, has three marks (laksana) – origination (utpāda), destruction (vyaya), and permanence (dhrauvya).
Explanatory Note:
The substance (dravya), with its qualities (guna) and modes (paryāya), has the nature of existence (sat), characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya). The space-points (pradeśa) of the substance are its extension, which is permanent. The transformation (parināma) in each space-point (pradeśa) is sequential. Due to the transformation (parināma) in the substance (dravya), the space-points (pradeśa), in their own place, experience origination (utpāda) of the new state and simultaneous destruction (vyaya) of the old state. Since the substance (dravya) inheres in all space-points, it must exhibit permanence (dhrauvya) too. Picture a necklace with its pearls and the thread, sequentially. As we proceed, there is the origination (utpāda) of the pearl that comes in view and the destruction (vyaya) of the pearl that is no more in view. And, the thread that joins the pearls together stays in the view throughout; it exhibits the permanence (dhrauvya) of the necklace. Similarly, the substance (dravya) exhibits origination (utpāda) with regard to its upcoming stage in transformation (parināma), destruction (vyaya) with regard to its stage prior to transformation (parināma), and permanence (dhrauvya) with regard to its substantiveness (dravyatva). The substance (dravya), thus, has three marks (laksana) – origination (utpāda), destruction (vyaya), and permanence (dhrauvya).