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out of existence; and all throughout the process, the soul continues to be the same. In Višesāvaśyaka Bhāśya, Jinbhadragani (5th cent. A.D.) explains utpāda, vyaya and dhrauvya in philosophical way as : nāṇassāvaranassa ya samayaṁ tamhā pagāsa-tamaso vā, uppāya-vyaya-dhammā, taha neya savvabhavāņań.
With the destruction of darkness, generally the origination of light is seen simultaneously, but the material atoms of both, the darkness and the light are permanent in both the stages. Likewise the destruction of knowledge covering karma and the origination of omniscience is simultaneous and still the soulhood is permanent.
In the same way, even Jinadasganī (6th cent. A.D.) in his Daśvaikālika Cūrnī, cites two examples of soul and matter. The birth in the human realm is caused due to the death in the heavenly realm, still the soulhood is eternal. Likewise the destruction of an atom and the origination of dvipradeshi skandha (an aggregate) and in both the cases, the matterhood remains as permanent. Siddhasena Ganī (6th cent. A.D.) in his 'Sanmati Tarka' text gave a living example of trinity. He says,
jo āauncanakālo so ceva pasāriyassa vi na jutto,
'tesiṁ puna padivattī-vgame kālantaraṁ natthi. uppajjamāṇakālaṁ uppannaṁ ti vigayam vigacchatantam,
daviyam pannavayanto tikālavisayaṁ visesei.'
"Višeșāvasyaka Bhāsya of Jinabhadra Ganī. Ed. Dalsukha Malavaniya and
Bechardasji. Vol.-1. Lal Bhai Dalpatabhai. Ahmedabad: Bhārtīya
Samskriti Vidyāmandir, 1968, verse-1340. 2 Āptamīmāṁsā of Samantabhadra. op.cit., verse-3.60. 3 Sanmati Tarka of Siddhasena. Ed. Sukhalalji Sanghavi and Pandita
Bechardasji. With a Critical Introduction and an Original Commentary. Ahmedabad: L.D. Institute of Indology, (1st edn., 1939 A.D.), 2000, verse-3.36-37.
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