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permeating manifold. This defence of Riminuja's position is hardly understandable. Acoording to him, each of the things and beings in the world conscious or unconscious, has an independent reality of its own. If God is to in-form and permeate each of these as the Soul, his one-ness is destroyed and he becomes necessarily many. It seems that Rámánuja's theory of God is maintainable
only on the principles of the Anekānta -váda, as indicated above i. e. by indentifying God, not with a personal being, as done by Ramanuja but with the ultimate bare existence which in its abstraction is one but which from the view point of the varied existent beings is many. Notwithstanding Ramanuja's objection to it, the Syad-vāda alone, in its fourth Bhanga can thus make his own doctrine of God a consistent one.
Rāmánuja contends that the six substances of the Jaina philososhy o. g. soul, matter eto., “reals ", as we call them, being essentially un. derived from one and the same substance cannot be said to be one from the view point of substance and many, as modes. Ramanuja forgets that manysidedness is not the peculiar charaoteristic of any partioular substance. One-ness in soide rospects and many-ness in some respects,-this is the ultimate law of being the fundamental
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