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tely, and cannot be cold absolutely; it is hot under certain definite circumstances, and cold under others. The Jains do not teach that being and non-being (of itself) should at the same time belong to one and the same thing. What they teach is that in a thing there is being (of itself) and non-being (of other things), which means that a thing can be fully known only by knowing what it is and what it is not. Sankara, in fact, creates a man of straw, imputes to him certain imaginary doctrines, and by refuting them he knocks him down. That is his glory.
Let us now see what the Jains have to say about the Vedic systems of philosophy. Guna-ratna, Suri, the cominentator of a Jain work on “ Comparative Philosophy," says:
"Although the various schools of philosophy, through sectarian bigotry, differ froin and contradict one another, still there are certain aspects of truth in them which would harmonize if they were joined ( into an organic whole]. For instance, the Buddhists advocate momentariness of things; the Sankhyas maintain eternality Naiyvavikas and : Vaiseshikas believe in independent eternalities and non-eternalities, being and non-being, community and difference, and eternality of the Word. The Mimansakas affirm eternality and non-eternality, separateness and identity, being and non-being, community and difference, and the eternality of the Word. Some postu
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