Verse 5.30 - Definition of sat (existence)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 5.30:

उत्पादव्ययध्रौव्ययुक्तं सत् ॥ ५.३० ॥

utpādavyayadhrauvyayuktaṃ sat || 5.30 ||

Existence (sat) is with (yukta) origination (utpāda), destruction (vyaya) and permanence (dhrauvya). (30)

Hindi Anvayarth:

अन्वयार्थ: [उत्पादव्ययध्रौव्ययुक्तं] जो उत्पाद-व्यय-ध्रौव्य सहित हो [सत्] सो सत् है।

Anvayartha: [utpadavyayadhrauvyayuktam] jo utpada-vyaya-dhrauvya sahita ho [sat] so sat hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

That which exists, i.e., marked by existence (sat), is a substance. What is existence (sat)?

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). It is contended that ‘yukta’–‘with’–applies to objects which are different. For instance, Devadatta is ‘with’ a stick (daṇḍa). In that case, the existence of the three states as well as the substance which is said to be ‘with’ the three states is not possible. But this objection is untenable.

The word ‘with’ is applied from the point of view of highlighting distinction even in case of things which are not different. For instance, there is the usage that the pillar is with (characterized by) strength. Thus, as origination (utpāda), destruction (vyaya) and permanence (dhrauvya) have mutual inseparable togetherness–avinābhāva–it is proper to use the word ‘with’. Or, the word ‘yukta’–‘with’–means collection or combination. The words ‘yukta’ (with), ‘samāhita’ (collection) and ‘tadātmaka’ (of that nature) are synonyms. Thus, ‘existence (sat) is with origination (utpāda), destruction (vyaya) and permanence (dhrauvya)’ means ‘existence (sat) is of the nature of origination (utpāda), destruction (vyaya) and permanence (dhrauvya)’. It comes to this. Origination (utpāda) and the other two are the marks (lakṣaṇa) of the substance and the substance is that which is under consideration (lakṣya). From the point of view of modes paryāyārthika naya–these three are different from one another and also from the substance (dravya). From the point of view of the substance–dravyārthika naya–these three are not different mutually and from the substance. Hence it is appropriate to consider these three as marks (lakṣaṇa) of the substance under consideration (lakṣya).