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same, and still the knowledge of white colour conch is prevailing in both the states of modes.
In our day-to-day-affairs, we experience change in the form of origination and cessation in a substance and its permanent nature at one and the same time. Samantabhadra (8th cent. A.D.) cites an example as :
ghatamaulisuvarṇārthi naśotpādasthitişvayam, śokapramodamādhyasthyam jano yāti sahetukaṁ. 3.59
Different psychological reactions are perceived in different individual persons at one and the same time, on the breaking up of a gold kalaśa (pot) and the making of a crown out of the same stuff. The man desiring the kalaśa is sorry over its destruction, the other man desiring for the crown is happy on its making, the third person desiring only gold, appears to be neutral. Thus, origination, cessation and persistence are identical in this respect, that they are in one and the same substance, but they are also different in the sense, that they give rise to different cognition. So it is clear that, the object is characterized by the three aspects, origination, cessation and persistence.Even Haribhadrasuri? and Kumārila Bhatta, also has dealt with the problem of the three aspects of an entity by quoting the same example..
Samantabhadra tries to prove the triple nature of a reality through an example of milk also. He says:
payovrato na dadhyati na payotti dadhivrataḥ, agorasavrato nobhe tasmāt tattvaṁ trayātmakaṁ.3.60
It means, one person vowed to milk, does not eat curds; one vowed to curds, does not eat milk; one vowed to abstinence
Chandra
Jain.
Syādvād-Mañjarī of Malliseņa Sūrī. Ed. Jagadish
Agasa: Paramsruta Prabhavak Mandal, 1910, p. 198. 2 Haribhadrasuri, verse-478.
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