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eternal. The lump of clay perishes in the form of its own shape and potencies, is born in the form of the shape and potencies of the jar, and persists in the form of colour, etc. and substance clay and so is of the nature of utpåda-vyaya-dbrauvya (originationdestruction-duration). Thus the jar also perishes in the form of the previous modes, is originated in the shape of a jar and persists in respect of colour, etc. and substance clay; so it too is recognised to be of the nature of utpäda-vyaya-dhrauvya. Hence as the jar is proved to be perishable on account of its having been produced, so it can be proved to be imperishable too. This is true of all things without exception. Vijnana is thus imperishable even because it is produced. Hence soul which is one with vijñāna is in a way eternal and so there cannot be the negation of other-world (1962-5).
This is how vijñāna is of the nature of utpäda-vyayadhrauvya. Knowledge of ghata (jar) is ghata vijñāna or ghatacetanā, and knowledge of pata (cloth) is pațavijñāna or pațacetană, and so on. We observe that pata-cetanā is produced simultaneously with the destruction of ghata-cetan, but the continuity of cetană in general (the basic cetana) of the form of jīva persists. This is how souls of this world are of the nature of utpăda-vyayadhrauvya; the souls of the other-world also are such. To wit, when a man dies in this world and is born in the world of gods, etc., the this-worldly existence in the form of man perishes, the other-worldly existence in the form of god is produced, but jīva in general persists throughout. There is nothing like this. world or other-world from the point of view of the pure basic substance soul; it is called merely jiva. Thus if the jīva is of the nature of utpäda-vyaya-dhrauvya, there cannot be the absence of other-world (1966–7).
It may be questioned as to why the duration-aspect should be recognised when things are not seen to be existent before their production and after their destruction. But it should not be forgotten that what is absolutely non-existent can never be produced, as otherwise we would have to recognise the origination of ass's horn too. Therefore, everything must be existent in 26
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