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Bombay. On the other hand, there will be contradiction if the man is said to be both present and absent in Calcutta at the same time.
The relevancy of the second mode of predication depends obviously on the reality of negations. The philosophers of the Sankhya School maintain that there can be no nogation or non-existence attaching to an object. In simple language, acoording to the Sankhya thinkers, a thing is always existent. We say, no doubt that the thing was non-existent before it was made and that it will be non-existent when it will be annihilated, but according to the Sankhya philosophers our assertions are not quite correct. They contend that a thing is always existent. Before it was made, even then it was existent; only, its existence was then not explicit; it existed in an implicit state in its causes. And so, when it will be annihilated, even then it will continue in its existence; only its existence will be once more implicit then; negation accordingly can never be real, a thing can never be non-existent ac. cording to the Sankbya philosopbers. And if negation be not a real fact, the second Bhanga of the Jaina seven-fold predications would be of no real value, of no use or utility whatsoever.
It may, however be urged against the Sänkbya
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