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AN EPITOME OF JAINISM.
They are neitner absolutely different nor absolutely nondifferent.
stand in
to find that this is the persisting and universal element in the thing and that is the non-persisting particular aspect of the
thing. Just as an effect or a particular op thing gives rise to the idea of one thing.
so the effect plus cause and the particular along with the universal gives rise to the idea of one thing only. And this is how we are enabled to recognise each individual thing, placed as it is amongst a multitude of things differing in place,
time, capacity and substance. Each thing Rather they being thus endowed with double aspect, the relation of theory of cause and effect or universal and
particular, being absolutely distinct and different falls to ground under the weight of the overwhelming evidences of senseperception.
It might be contended here that if on A fresh ob. account of grammatical co-ordination and the
consequent of idea oneness, the judgment 'this Jar is clay' is taken to mean the relation of unity in difference i.e. both difference and non-difference as well, then we are led by a coherent train of thought to infer from such judgments as 'I am a man' or 'I am a god,
unity in differences.
jection to the doctrine of a Unity in Difference.
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