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JAIN PHILOSOPHY OF REALITY....: 73
give rise to different cognition, so it is clear that the object is characterized by the three aspects origination, cessation and persistence. Kumārila Bhaṭṭa also has dealt with the problem of the three aspects of an entity by giving the same example.
Samantabhadra tries to prove the triple nature of a reality through an example of milk. He says:
Payovrato na dadhyatti na payotti dadhivrataḥ/ Agorasavrato nobhe tasmāt tattvaṁ trayātmakaṁ/PA
It means one vowed to milk does (not) eat curds; one vowed to curds does not eat milk; one vowed to abstinence form cow products avoids both. Therefore, the entity is triple.
Another example is given by Malliṣeņa in his Sydvāda-mañjarī that nails and hair although we cut still they grow every now and then, the nails are changing every moment. The origination of new nail and disappearance of the old nails occurs, still Malliṣeņa accepts it as the same nail. This sort of pratyabhijñā (recognition) can occur only in the triple nature of Reality.25
Likewise, we experience in our day-to-day like the various modes of human emotions, namely, pleasure, anger and sadness etc. So, these modes are seen logically undeniable and unobjectionable experienced in the same human being. Thus the three-fold nature of reality is proved.
26
Na ca jīvādau vastuni harṣāmarṣodasinyadi,
Paryaya paramparānubhavaḥ rasaladarūpaḥ, Kasyacid badhakasyābhāvāt.
This theory of the Jains of identity and change has been compared to the chemical change. In 1789, Laworier, an eminent scientist, propounded the theory of conservation of matter. According to this
