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the contents of consciousness and consciousness itself, practically admitted the reality of difference and as such, were stopped from denying tho reality of non-existence.
A word here about the distinctness of the Jaina view of negation is necessary. According to the Jainas, negation is real. Non-existence is as much a reality as existence. The Vaiģeşika thinkers agree with the Jainas on this point. The former, however, maintain that non-existence is a reality in and by itself. The Jainas, on tbe contrary, look upon non-existence as tentative and are opposed to the Vaigesika view. To the Jaina philosophers, existence is real, not in the absolutist sense that it is a reality in and by itself apart from and independent of the existent thing, but in the sense that it is a part or element of the nature of the real thing. Non-existence too, in the same manner, is real to the Jainas, not in the abstract sense that it is an absolute reality, transcending things to which nonexistence is attributed, but in the sense that like existence, non-existence also is constitutive of the nature of a real thing. Non-existence, according to the Jainas, like all other attributes is the nature of an essential adjective to a real entity,-whereas according to the Vaibesikas, non-existence is
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