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72 : Śramaņa, Vol 63, No. 4, Oct.-Dec. 2012 crookedness. And sthiti -sāmānyaremains in force from the moment it becomes straight upto the moment it loses straightness. Thus we are able to allot different moments for each of them.
Utpāda, sthiti and nāśa (all these three) bhinnakālīna (occurring at definite intervals) or ekakālīna (occurring simultaneously),as we saw above, are themselves different from or one with the dravya of which they are the dharmas (properties). They are different because they are its constituents and they are not different also because they don't claim a separate existence begins all included in the dravya.
Mallișeņa (10th cent. A.D.) says, we can experience the origination and cessation through an example of conch. When a white conch is perceived through defected eye as yellow and after the defect is removed, again we get knowledge of white conch and yellow conch knowledge disappears. In white conch origination of yellow colour and cessation of the same two, again origination of white colour knowledge of conch is prevailing in both the states of modes. 22
In our day-to-day affairs, we experience (see) change in the form of origination and cessation in a substance and its permanent nature at one and the same time. Samantabhadra cites an example :
Ghatamaulīsuvarņārthi nāšotpādasthitişvayam/ Sokapramodamādhyasthyam jano yāti sahetukam|123
Different psychological reactions are perceived in different individual persons at one and the same time on the breaking up of a gold kalasa (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 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
