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JAIN PHILOSOPHY OF REALITY....: 71
Likewise the destruction of knowledge obscuring karma and origination of omniscience is simultaneous, still the soulhood is permanent.
In the same way even Jinadasagani (6th cent. A.D.) in his Daśavaikālika Cūrṇi cites two examples of soul and matter. The birth in the human realm is caused due to the death from the heavenly realm, still soulhood is eternal. Likewise the destruction of an atom and origination of dvipradeśī skandha and aggregate, in both the cases, the matterhood remained as permanent.20
Siddhasena Divakara (6th cent. A.D.) in his 'Sanmati Tarka' text gave a very living example of trinity. He says,
Jo auņacaṇakālo so ceva pasāriyassa viņa jutto. teim puņa padivattī-vgame kālāntaram ṇatthi// Uppajjamāṇakālaṁ uppaṇāṁ ti vigayam vigacchatantam daviyam panṇavayanto tikālavisayaṁ visesei//21 Finger is a thing when bent cannot remain erect and vice-versa. Straightness and crookedness of a thing take place successively. The origination of 'Straightness' (saralatā paryāya) means the destruction of crookendness (vakrata 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 is samakālīna, that is to say, it occurs at one and the same time.
Now, contrary to that if we take only one paryaya, namely, crookedness (vakrata) or straightness (saralata) we are able to accomodate a different time limit for each of the three utpāda, sthiti, 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
