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With reference to the above arguments of the Vedantist thinkers against the reality of nonoxistence, it may be pointed out that Vedantist conception of reality as the one, undifferentiated and unchangeable identity has been challenged by all the other Schools of philosophy. It may next be pointed out that all the recognised sources of valid knowledge, whenever they take note of the differences in their subject matters, may yield the fact of non-existence as a reality. An inference with a negative conclusion implies negation as a real fact. Recollection, when it is recognition, may not yield non-existence; but often-times recollection assists differentiation. Perception, no doubt, gives a positive impression; but when perception is aided by a differentiating recollection, it will yield the idea of the object with an element of real negation in it. Let us suppose that a jar was found on a spot previously; subsequently, the spot is found with no jar upon it; here, this subsequent peroeption is, of course, of the spot only; but recollection at once begins its differentiating operation upon the matter of perception and the result is the judgment about the spot with the non-existence of the jar in it. Then again, the Vedantist is not correct when he says that if perception of
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