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as well in essential and vital relationship. To be more clear and precise, we may say that the true life of a being consists in selfabnegation or in ceasing to be. So if in a sense we emphasise the fact that the jar is a self-complete reality amidst various factors of the world possessing numerous attributes to act and react with, we can also with equal logic and emphasis state that it does not exist in the above sense ; because for its existence, it has to depend upon what is not-jar to which it must oppose itself to preserve its so-called self-subsisting aspect. Thus to sum up, we may say, the jar is a jar only in contradistinction with what is not-jar, expressing a vital relationship between the positive and negative character of it co-existing simultaneously in the same stroke of congnition of the thing in question and making way thereby for the third form which is as follows.
FORM III. स्थादस्ताव स्यान्नास्तावेति कमन सदंशासदंश कल्पना The Third
Form--Some विभजनेन हतीयो भङ्गः as स्यात् पस्ति नाव घट:
how the thing May be, partly or in a certain sense
cxists and does not exist as well.
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