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183 independent of the other. In the individual of our actual experience, the Samanya manifests itself through the Visesa and the Visesa appears 28 the particular mode of the Sámánya. This is the Syed-vada view, in which the apparently inexplicable contradictions involved in the Nyaya doctrine of the Samanya and the Višeşa find their satisfactory solution.
Essentially similar is the difficulty of the Vedanta with respect to the nature of our experi. ential world. The Brahma is the only existent reality with it. Yet, it cannot deny that the world exists, at least as the object of our empi. rical experience. And admittedly, apart from its basic substance, whatever it be, it is non-existent. Thus the Vedanta which bas refused to recognise the reality of anything beside the Brahma and in consistency with this its fundamental stand has got to declare openly that the world is nonexistent admits that the world is not nonexistent nor absolutely unreal, although it is not absolutely existent or real, either. The Vedantic stand-point, however, is purely negative; yet all the same, it acknowledges the varied aspects of the world, it is neither existent nor non-existent' The Vedanta concludes that the world,-being the sum of contradictory negations, its nature is
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