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form cow products avoids both. Haribhadrasuri also quoted the very same verse in his text. Therefore, the entity is triple.
Another example is given by Mallisena in his commentary text Syādvāda Manjarī that nails and hair although we cut, still they grow slowly, the nails are changing every moment. The origination of new nail and disappearance of the old nails goes on and on, still one accepts it, as the same nail. This sort of pratyabhijñyā (recognition) can occur only in the triple nature of Reality. Another living example is quoted by Mallisena as follows:
na ca jīvādau vastuni harşāmarşodasīnyadi, paryāya paramparānubhavaḥ rasaladarūpaḥ,
kasyacid bādhakasyābhāvāt.” Likewise, we experience in our day-to-day life, the various modes of human emotions, namely, pleasure, anger and sadness and so forth. These modes are seen logically undeniable and unobjectionable, experienced in the same human being. Thus the three-fold nature of reality is proved.
This Jain theory of the of identity and change has been compared to the chemical change. In 1789, Lavoisier, an eminent scientist, propounded the theory of conservation of matter. According to this theory, matter is constant. Its modifications are only expressions. The modifications do not destroy matter, nor do they add to the quantity of matter. Just as the coal when burnt becomes ash, the matter is not altogether destroyed. It is only converted into ash and gases. The Jains have affirmed the same point when they say that in the modifications of dravya, the quantum of dravya does not change, it is eternal. It expresses itself in different forms.
Haribhadrasuri, verse-479. .? Syādvād-Mañjarī of Mallişeņa, op.cit., p. 198. 3 Ibid, p. 198.
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