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AN EPITOME OF JAINISM. fication), Karma (action, motion or change of relative position ), Karan (causality ) and the like ; and no consistent result of our enquiry into philosophy can be ex. pected until appropriate and complete understanding has been arrived at in regard to these fundamental ideas and notions. But an understanding of the content and origin of these ideas involves, to a great extent, analytical psychology of cognition.
Furthermore, philosophy, as we have And onder- seen above, claims to know the relalities as these in they are, and therefore it must proceed
with the justification of its rights by showing chology of cognition what the conditions or means (Pramanas) of on the means attaining knowledge are, and proving as well,
that knowledge of realities corresponding to the above ideas is within its power and competence. Otherwise, instead of explaining the relations which the Fivas and Ajrvas bear to each other, it will go on only dogmatising, sometimes sinking into the l'ower level of scepticism' and agnosticism, or at other times rising into pseudo-rationalism-only' to add to the impediments of which there are plenty already to obscure
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