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Panchastikayasara other term will be its pararûpa—will be alien to the jar. Existence rests on svarüpa and non-existence on pararûpa. If existence is predicated of the jar both from its own form as well as that of an alien thing like cloth (pata), ihen the jar will lose its distinctive character and become one with cloth. If on the other hand non-existence is predicated from its own form as from alien nature, then there will be no jar at all. Neither of these results stand to reason.
Again confining ourselves to the class of vessels we still find that a jar is different from a kettle. Is that vessel a jar or kettle ? The jar-form is its svarlipa and the kettle-form is its pararûpa. From the former the jar is, from the latter it is not.
Again we may be concerned with jars alone. One individual jar has its individuality as svarûpa and every other jar will be pararûpa. Jar A exists on account of svarûpa, and does not on account of pararûpa. If non-existence is associated with svarûpa then there will be no jar at all; if existence follows from pararûpa then all jars will become one without distinction and there will be no separate individual ones.
Then ghata, jar is made by the potter. The mass of clay on the potter's wheel is not yet a jar. It is only the finished product that is a jar. This finished form is its svarüpa; any other stage in its formation is its pararûpa. The former leads to affirmation, the latter leads to negation.
2. What is its own matter ? Clay is svadravya and gold is paradravya. The jar is of clay and is not of gold. Svadravyena asti paradravyena nâsti.
3. What is its own place or svakşetra ? The ground where the jar is, is its svakşetra and every other place is its parakşetra. The Taj is in Agra (svakşetra) and is not in Delhi (parakşetra). If the jar exists in parakṣetra also, then there will be no place without a jar. In the case of the Taj, every place will have a Taj Mahal. If the thing is not even in its own place then there will be no jar anywhere in the world. Either result will be unsatisfactory.
4. What is its own time or svakala ? The jar's svakála is the duration of the present in which it is intact. Its past when it was a mass of clay on the potter's wheel and its future when it will be a heap of broken shells will be its parakála. Its existence in its own time and non-existence in other times, will be quite evident. So also with every other object. Socrates existed at a particular age of Athenian history and is not existing now. If a thing exists in parakala also as in svakala then it will be eternal; if it does not exist in svakala as in barakala then it will be nothing: for existence implies a relation to its time or duration.
Thus a thing is affirmed in its fourfold self-relation--form, matter, place and time; and is denied in its fourfold alien relation.
Now the svarůpa etc., are determined with reference to the fourfold otherrelation of pararapa etc. The self-relation apart from the other relation has no meaning. But how are we to determine the four kinds of relationpararû pa, paradravya etc ? These must depend on their environmental
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