Significance of Subject to changes
The keyphrase "Subject to change" represents a significant concept across various philosophical traditions. In Jainism, it reflects the fluctuating nature of mental attitudes versus stable sensory perceptions. The Purana attributes this phrase to the impermanent modifications of the body while affirming the soul's constancy. Vedanta associates it with the transient qualities of worldly entities, contrasting them with the eternal Brahman. Similarly, Dharmashastra and Theravada emphasize the inevitable transformation and impermanence of all things, reinforcing the idea that existence is characterized by constant change.
Synonyms: Liable to change, Subject to modification, Not fixed
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Subject to changes'
In Buddhism, "Subject to change" signifies the intrinsic nature of all things to transform, emphasizing existence's instability and the continuous flux of phenomena, suggesting nothing is permanent or immutable.
From: Visuddhimagga (the pah of purification)
(1) The inherent quality of all things to undergo transformation, highlighting the instability of existence.[1] (2) The understanding that all phenomena undergo constant alteration and are not fixed.[2]
Hindu concept of 'Subject to changes'
In Hinduism, "Subject to change" emphasizes the impermanence of the mind, body, and material world, contrasting with the unchanging nature of the eternal Soul (Brahman), which remains unaffected by these transformations.
From: Vivekachudamani
(1) This phrase describes the characteristic of Vijnanamaya Kosha, indicating that it is impermanent and not constant unlike the eternal nature of the Supreme Self.[3] (2) This phrase indicates that the modifications of Prakriti are constantly changing, which leads to their classification as unreal.[4] (3) The capability or possibility of being altered or transformed in some manner.[5]
From: Taittiriya Upanishad Bhashya Vartika
(1) The ability of something to undergo modifications, applicable to the mental modes but not to the Self.[6] (2) The property attributed to things that can be denoted by words, unlike Brahman, which is not subject to such change.[7]
From: Brahma Sutras (Ramanuja)
(1) Indicates that something can undergo transformation, which contradicts the notion of the soul being fixed or permanent.[8]
From: Chandogya Upanishad (english Translation)
(1) Refers to the impermanent nature of the mind and its thoughts, highlighting the distinction between pure Brahman and its manifestations.[9]
From: Bhagavata Purana
(1) The characteristic of the body which undergoes modifications over time while the Soul remains unaffected.[10]
From: Yoga Vasistha [English], Volume 1-4
(1) The principle that all things in the material world are constantly undergoing transformation, contrasting with the immutable nature of the Intellect.[11]
From: Manusmriti with the Commentary of Medhatithi
(1) Highlights the impermanence and inevitable deterioration of the human body over time.[12]
Jain concept of 'Subject to changes'
In Jainism, "Subject to change" signifies the fluctuating nature of mental attitudes and cognition, contrasting with the stability of sensory perceptions, highlighting the impermanent essence of thoughts and feelings.
From: Tattvartha Sutra (with commentary)
(1) Refers to the nature of mental attitude and cognition which can fluctuate rapidly, unlike the more stable sensory perceptions.[13]