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tree you cannot say that the man has a dual personality at the time,- one part of him attending and another part, keeping away from the activity of attention and continuing unaffected and thorougbly unconcerned. The same thing may be said about the mango-tree also. When one cognises it, it cannot be said that the tree has two realities in it,- one bearing fruits and the other, perfectly unconnected with the affair and existing self-indentical and unmodified in every way. The fact is that a being passes continuously through changing phases, while its substantial basis, instead of losing itself in these evanescent phases, persists - these two aspects of a real, being inseparably connected. The substance is impossible without a mode or form in which it is cast and a mode is equally impossible without its being the mode of a persisting substance. A pure substance unexpressed in a mode or an abstract mode sundered from a basic substance is inconceivable. The Jaina philosophy emphasises this fact by saying that while in an Existent or Real (Sat) we may discover by logical analysis the fact of its origination (Utpada ) and decay (Vyaya ) which are its evanescent stages and an underlying substance persisting through those varied phenomena ( Dhrauvya ),- these three elements are not to be considered as isolated from
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