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it is permanent from all points of view, then there can be no change at all; and in that case transmigration as well as a way to salvation would become meaningless. So the tīrtharkara Mahāvīra explained to understand the permanent, and impermanent nature of the reality from different viewpoints. In the Bhagavati Sūtra, it is explained that the non-permanent part (asthira) of a reality changes, but the permanent (sthira) does not change.' Moreover, tīrtharkara Mahavira elaborated this idea and said, "Souls may be eternal and may be non-eternal at the same time. They are eternal from the substantial point of view and noneternal from the modal point of view.? If one accepts identitycum-difference in a reality from the two different standpoints, then no error can be traced by any other schools of philosophy. 2.7 Varieties of Examples Highlighting the Inter
relationship of Trinity
Jain ācāryas have cited different types of novel and living examples for showing the inter-relation of utpāda-vyayadhrauvya nature of sat. The very common example of ancient time is of pitcher, clay, and mudness, which is already mentioned earlier as used by Kundakunda in his Pravacanasāra text, by Akalaṁka in Tattvārtharājavārtika and by Devanandi in his work of Sarvārthasiddhi. Ācārya Kundakunda of (2nd cent. A.D.) quotes the example of seed, sprout and treeness. In his text he cites an example :
paryāyastūdpādavyayadhrauvyairālambyante utpāpa vyaya dhravyāņāme yeşadharmatvāt bījānkura pādapvat. yathā kilāņšinaḥ pādapasya bījarkurpādapatvalakṣnāstrayoņšā bhangotpādadhrauvyalakṣaṇairātmadhārmairālamitaḥ samameva pratibhānti.
Bhagavai. Ed. Ācārya Mahāprajña. Ladnun: Jain Vishva Bharati. Vol.- I, 2005, 2.1.2. 2 Bhagavai. op.cit., 7.2.36. * Pravacanasāra of Kundakunda. op.cit., verse-2.9, p. 126.
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