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The finger is a thing when bent cannot remain erect and vice-versa. Straightness and crookedness of a thing take place simultaneously. The origination of 'straightness' (saralatā pakyāya) means the destruction of crookendness (vakratā paryāya). They both are the results of one and the same action taking place at one and the same time. And at the same time 'finger' is permanent (sthiti) as a finger. This establishes the fact that trinity are samakālina, that is to say, they occur at one and the same time.
Now, contrary to that if we take only one paryāya, namely, crookedness (vakratā) or straightness (saralatā), we are able to accomodate a different time limit for each of the three utpāda, sthiti, and nāśa. When the finger ceases to be crooked and becomes straight, from that very moment saralatā-paryāya begins. Vakratā paryāya begins when the finger loses straight condition and assumes crookedness. And sthiti sāmānya remains in force from the moment it becomes straight upto the moment it loses straightness. Thus we are able to allot different moments for each of them."
Thus utpāda, sthiti and nāśa, all these three states of a reality is bhinnakālina (occurring at different intervals) or ekakālina (occurring simultaneously), at the same time. As we saw above, are themselves different, or one with the dravya of which they are the dharmās (properties). They are different because they are its constituents and they are not different also, because they don't claim a separate existence being all included in the dravya.
Mallisena (10th cent. A.D.) says, we can experience the origination and cessation through an example of conch. When a white conch is perceived as yellow due to defective eyes and when our eye's defect is removed, again we get knowledge of white conch and knowledge of yellow conch disappears. In white conch, origination of yellow colour and cessation of the
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