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68 : Śramaņa, Vol 63, No. 4, Oct.-Dec. 2012 nature of the reality from different viewpoints. In the Bhagavati Sūtra, it is explained that the non-permanent part (asthira) of a reality changes, but the permanent (sthira) does not change." Moreover, Tīrthankara Mahāvīra elaborated this idea and said, "Souls may be eternal in a respect and may be non-eternal in other one. They are eternal from the substantial point of view and non-eternal from the modal point of view."? If we accept identity-in-difference in a reality from two different standpoints then no error can be traced by any other schools of philosophy.
Varieties of Examples Highlighting Inter-relation of Trinity Acārya Kundakunda quotes the example of seed, sprout and treeness. Jain ācāryas have cited different types of novel and living examples for showing the inter-relation of utpāda-vyaya-dhrauvya nature of sat. The very common example of ancient time, i.e., pitcher, clay, and mud which is already mentioned is used by Kundakunda in Pravacanasāra, by Akalanka in Tattvārtharājavārtika and Devanandi in Sarvārthasiddhi. Kundakunda in his text cites an example : paryāyastūpādavyayadhrauvyairālambyante utpāda vyaya dhravyāņāme yeşadharmatvāt biejārikura pādapvat. yathā kilāņśnaḥ pādapasya bījārkurapādapatvālakṣaṇāstrayoņšā bhangotpādadhrauvya lakşņairātmadhārmairālamitaḥ samameva pratibhanti."
Let us look at the seed of a plant. When the seed is planted in the soil it must necessarily break the shell and sprout out. This is the first step in its attempt to grow. Then the sprouting seed further undergoes change and some portion of it comes out seeking the sunlight and the other goes down into the soil, will undergo enormous changes into the root system. Similarly, the portion that shoots up into the air and sunlight will also undergo enormous changes of sprouting out in tendrils and leaves, finally resulting in branches and stem of the plant all engaged in the task of producing
