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ĀTMĀNUŚĀSANA – PRECEPT ON THE SOUL by Ācārya GUṆABHADRA (ca. 818–900 A.D.) [173]

    Alexander Zeugin
    By Alexander Zeugin

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    Gātha 172

     

    It is well-established that a substance, at any particular time, exhibits the characteristics of origination (utpāda), destruction (vyaya), and permanence (dhrauvya). Without this understanding of the nature of substance, unobstructed knowledge in terms of distinction (bheda; it is different than before) and non-distinction (abheda; it is same as before) cannot subsist.

     

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      • Alexander Zeugin
        By Alexander ZeuginComment by owner

        Note 2:

        See Ācārya Umāsvāmī’s Tattvārthasūtra –Śrī Pūjyapāda’s Sarvārthasiddhi, commentary of Tattvārthādhigama Sūtra, S.A. Jain’s engl. transl. Reality, p. 213-214 given in the pdf-file https://www.facebook.com/groups/692614454130155/permalink/943992032325728.

        • Alexander Zeugin
          By Alexander ZeuginComment by owner

          Note 1:

          EXPLANATORY NOTE

           

          Ācārya Samantabhadra, in adoration of Lord Munisuvratanātha (the twentieth Tīrthaṅkara), makes clear the nature of substances.

           

          Ācārya Samantabhadra’s Svayambhūstotra:

           

           

          O Lord Jina! You are the supreme orator; your exposition that this world, comprising animate and inanimate substances, incessantly exhibits the characteristics of origination, disappearance (destruction), and permanence, is illustrative of your omniscience.

           

          Ācārya Umāsvāmī’s Tattvārthasūtra:

           

          Existence (sat) is with (yukta) origination (utpāda), destruction (vyaya) and permanence (dhrauvya).

           

          The substance (dravya) is of two kinds: the animate (cetana) and the inanimate (acetana). These two kinds of substances do not ever leave their essential characteristic (of sat); still, due to internal and external causes, each instant, these attain new states of existence. This is origination (utpāda). For instance, the origination (utpāda) takes place of the pitcher from the clay. Similarly, the loss of the former state of existence is destruction (vyaya). The loss of the lump shape of the clay is destruction (vyaya). As there is no destruction (vyaya) or origination (utpāda) of the inherent nature or quality of the substance (dravya), it is also characterized by permanence (dhrauvya). The quality of being permanent is permanence (dhrauvya). For instance, the clay continues to exist in all states – the lump, the pitcher and in the broken parts. Existence (sat) is thus accompanied by origination (utpāda), destruction (vyaya) and permanence (dhrauvya) [note 2].

           

          Ācārya Samantabhadra’s Āptamīmāṁsā (Devāgamastotra):

           

          (When a diadem is produced out of a gold jar –) The one desirous of the gold jar gets to grief on its destruction; the one desirous of the gold diadem gets to happiness on its origination; and the one desirous of gold remains indifferent, as gold remains integral to both – the jar as well as the diadem. This also establishes the fact that different characters of existence (origination, destruction and permanence) are the causes of different responses.

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