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Theory of Relativity
( 139
and some other vessel is made out of the earth of the broken pot, the new vessel so made would not be known as a pot because for all practical purposes the pot is destroyed and no more exists. This proves that the pot was merely a shape given to earth and, independently of earth, it had no existence. This also proves that pot's existence consisted of earth coupled with a particular shape. Now let us consider which of the two - earth and shape -- can claim to have an attribute of permanence? The obvious answer is 'earth' because shape is transitory and 'earth' was there before the pot came into existence and continues to be there even after the pot is destroyed. In fact what was destroyed was the shape. The Jaina philosophers call the changing inodes as 'Paryaya' and the upchanging substance as 'Dravya'. Therefore, it can be said that from the 'Dravya' aspect, i. e., from the aspect of 'earth' the pot is permanent but from the aspect of shape, it is transitory. So long as it continues in the shape of a pot both the aspects have to be kept in mind, if its proper cognizance is to be taken.
Whatever is said above about a pot applies on all the fours, i. e., time, space, etc. to living being. Doctrine of Duality
The Jaina doctrine of duality of self and matter ( Pudgala ) also arises out of the application of ‘Anekanta' and 'Syadváda' because the self which is unchanging and permanent cannot be the same as Fudgala which is ever changing and transitory. Advaita Vedāntists such as the great Sankara look only from one aspect of permanence and ignore the aspect of change by dubbing it as Māyā, i. e., illusion. It should not be forgotten that every object in this universe has its own limitations as to form, size, shape, taste, smell and other qualities, These limitations determine their identities. These objects 'are' there in the limitations which they possess but ‘are not there beyond limitations. Thus they both are' and 'are not'. They are thus both 'Sat' and 'Asat' and not merely 'Sat' as claimed by the Vedāntists nor they are merely 'Asat' as claimed by Buddhists and 'Sūnyavádịps'.
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