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mination of the nature of our determination itself. The determination is determination Our principle only as such; but as otherwise it is not of determina:
tion is but a (determination). Similarly, in respect of of knowledge the determining subject and the resultant of determination being as such and such, they both have their being ; butas otherwise i.e. as other than themselves, they have not their being as well. If it were not the case, then being and non-being, knowledge and Ne-science, and all that go in pairs of opposites would become merged into such a homogeneous whole of one uniform for character as is not warranted by the evidences of the senses. Hence you must have to admit that our determination of things as such and not as such being thus in and by itself definite, cannot but be a true source of knowledge and that our omniscient arhats are therefore the real teachers of right knowledge and hence there is every reason why people should flock round them and be inclined as well to act up to their instructions to lead a life of perfection and beatitude, the only end and aim of human evolution.
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