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116 cognition that an object has many natures and as suob, it cannot be classed with dubitation. We say: No; i. e. they cannot contend like that. Everything according to them is always of many natures; so, the knowledge of an object also must be of many natures; 'in some respects it is ''in some respects it is not' such forms of determination make knowledge essentially undeter. mined and indefinite. The knower and the fruit of knowledge meet with the same fate; 'in some respects, they would exist,' in some respects, they would not exist.' Such being the case, what would be the justification of the Tirthankara for his claim to impart definite knowledge about knowledge, knowa. bles, knower and the sources of knowledge,matters which are essentially but indefinite ? And why will his disciples follow his doctrines which are after all but undetermined ? People proceed to do a thing unbesitatingly only when they know its result to be definite and unambiguous and not otherwise. One talking of a body of teachings, the subject-matter of which is essentially undetermined, can have no claim to being heard any more than a drunken or a mad
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