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child, and from spiritual point of view, bāla means unrestrained being. He says:
sāsaye bālaye, baliyattaṁ asāsayaṁ,
sāsaye paņdiye, pandiyattaṁ asāsaya.'
A man is pandita, knower of scriptures, from vyavahāra point of view, and from spiritual point of view a restrained being i.e. when the modes of bāla originates, the modes of paņdita destroys still, the soulness remains permanent in both the modes.
Even Umāsvāti (3rd cent. A.D.) explains the interrelation of trinity through the following verse as,
siddhatvenotpādo vyayosya sansārbhāvato jñeyayḥ, jīvatvena dhrauvyaṁ tritayayutaṁ sarvamevaṁ tu.
When a mundane soul attains the state of siddhahood, there is origination of the siddhahood mode and the destruction of mundanehood. mode, the permanent in both the stages is soulhood. Thus, trinity is proved.
Umāsvāti in his Bhāsya cites an example of trinity. As elevation and depression of a balance occurs simultaneously. While one end of the beam of the balance raises, the other end falls at the same time; if one end falls, the other raises at the same moment; similarly, without cessation in the prior order, the posterior order 'cannot come into being. Therefore, both must be accepted to occur simultaneously.'
.. Umāsvāmi in his Tattvārthādhigama Sūtra cites an example of a man in anger and forgiveness supervenes. His angry soul is replaced by a forgiving one, i.e., the forgiving condition comes into existence, at the same time an anger goes
'Bhagavai. Ed. Ācārya Mahāprajña. op.cit., 1.9.440. Şabhāsya Tattvārthādhigama Sūtra of Umāsvāti. Ed. Khubachandra. Agās: Shri Paramshruta Prabhāvak Mandal, 3rd edn., 1992, verse-5.30. Sabhāsya Tattvārthadhigama Sūtra. op.cit., 5.30, p. 279.
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