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70 : Śramaņa, Vol 63, No. 4, Oct.-Dec. 2012 unrestrained being. He says:
Sāsaye bālaye, baliyattam asāsayam
Sāsaye pandiye, paņdiyattam asāsayam//16 A man is Pandita from vyavahāra point of view, knower of scriptures and from spiritual point of view restrained being i.e. when the modes of bāla originated, the modes of Pandita are destroyed. But soul remains permanent in both the modes.
Umāsvāti explains the inter-relation of trinity through the verse as:
Siddhatvenotpādo vyayosya sansārbhāvato jñeyayḥ/
Jivatvena dhrauvyaṁ tritayayutas sarvamevaṁ tu//7 The mundane soul when attains the state of siddhahood, in this process there is origination of siddhahood mode and destruction of mundanehood but something permanent in both the stages is soulhood. Thus, Trinity is proved.
Umāsvāti in his Bhāsya cites an example of trinity. As elevation and depression of a balance occurs simultaneously, while one end of the beam of the balance rises, the other end falls at the same time; if one end falls, the other rises at the same moment; similarly, without cessation in the prior order, the posterior order cannot come into being. Therefore, both must be accepted to occur simultaneously. 18
Umāsvāti in his Tattvārthādhigama-sūtra cites an example of a man in anger and forgiveness supervenes, his angry soul is replaced by a forgiving one, i.e., the forgiving condition comes into existence at the same time an anger goes out of existence; and all through the soul continues the same. In Vśęşāvaśyaka-bhāsya, Jinabhadragani (5th cent. A.D.) explains utpāda, vyaya and dhrauvya as :
Nāṇassāvaraṇassa ya samyaṁ tamhā pagāsa-tamaso vā/
Uppāya-vyaya-dhammā, taha neya savvabhavāņam//19 The destruction of darkness, precedes origination of light, but the atoms of both, darkness and light are permanent in both the stages.
