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to the nature of mango-tree, the character of not-bearing-mango-fruits is to be attributed to things other than the said mango-tree. It appears that like the philosophers of the other schools, the Naiyayikas also have failed to appreciate the position of the Jainas in this. matter and are persuaded that affirmation and negation cannot be made of one and the same object. Accordingly, the Nyaya thinkers shift the element of non-existence from the nature of an object, of which existence is affirmed, to objects. other than it. The Naiyayikas fail to see that apparently contradictory statements may be made about a matter, if the contexts are altered. There is no harm in saying that a pitcher exists in some respects and that it does not exist in some other respects and that a tree is mango-fruitbearing on some conditions and that it is not so on certain other conditions. Concrete reality is of complex aspects, so that the applications of apparently different features, to it are not only possible but are unavoidable. The Naiyayikas try to avoid a supposed contradiction by shifting the element of non-existence from the pitcher to things other than the pitcher e. g., the cloth. But what about the cloth? Admittedly the element of affirmation i. e., the element of existence as
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