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to understand these relationships subisting among them, exactly as they are.
The Jaina theory of the categories and the ideas about outside objects is similar to that of these Post-Hegelian realists; undoubtedly, we have ideas of objects and of relations between those objects. According to the Jainas, these are not purely subjective as the subjective idealists of the Schools of Berkeley and of the Buddhist Yogachara contended. Nor are these to be thought of as unconnected with the real objects as they are,-88 Kant maintained in his Pure Reason, Nor is it to be held in the Hegelian manner of thinking that the object is but the subject transferred and that the laws of the subjective speculations are exactly the laws of the objective evolutions. Space and time are realities; according to the Jainas, the objective reality also is reality independent of the subjective self; and the varying aspects of the objective realities also according to the Jainas are not unreal. The spatial (Kśetra), the tem. poral (Kala), the essential (Dravya ) and the modal ( Bhāva ) relationships between objects or objective phenomena are real relations, pertaining to the objective realities themselves. They are not dependent on the knowing subjects; the knowing subjects can only know those objective
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