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non-absolutism according to which causality can be explained in the case of things, produced, non-produced, both and those being produced while there may be some things which are not produced at all. As possessed of colour the jar as produced is produced, for colour in the earth exists even earlier; from the point of view of shape the same jar as non-produced is produced, for shape did not exist in the lump of clay. From both these points of view, the jar as produced-non-produced is produced. The past has perished and the future is still unborn; no activity is possible in these; it is possible only in the present; so it is the jar that is being produced that will have to be admitted as produced. But there are things that cannot be said to have been produced from the point of view of any of these alternatives. As for example, a jar that was produced in the past cannot possibly be produced again; so it can never be produced and the produced jar can never be produced in the form of another's mode, for instance, as cloth. Again, the already produced jar which is already produced from the point of view of its own modes and non-produced from the point of view of the modes of another, cannot be produced, for it is already produced on the one hand and cannot be produced as another's mode on the other. Thus even the produced-non-produced can never be produced. The jar that is ‘being produced as jar can never be produced as cloth. Thus causality can be explained or not according to the point of view we adopt in viewing it (1728-1730).
The sky again is not produced at all as it is eternally produced or existent. To sum up, things are not produced as the basic substance as it is always there; and these alternatives apply to the modes as pointed out above (1731).
As to Vyakta's argument that all effect is produced out of the causal apparatus, but if everything is non-existent there is no question of this apparatus,-Mabā vīra's reply is that this statement is quite contradictory, for utterance as the effect and throat, lips, palate, etc. as the causal apparatus are directly perceived. The Nihilist can still say that owing to the illusion caused by Avidyā, even what is non-existent appears as existent
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