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An Account of
is, in its ultimate results, the same view as is taken by the Abhava Vadis. Thus the Baudhas are exactly our “flowing philosophers ” holding every-thing to be' mere currents of incessant change.' Jainism waged a fierce war with them in old times, although by some irony of fate, in our own days, dis. tinguished antiquarians piously confused one belligerent with the other. We shall only briefly recount some of the principle objectons against our Indian Heracleitians.
Nothing is; but every-thing is not, as soon as it is. The moment that it lives, is also the moment that it ceases to live. There is no being; all is always becoming. But is becoming possible for what is not being? Cause and effect are in reality two phases of one and the same thing. The two are relative terms, with their solidarity so vital that the negation of the one is the negation of the other. But Kshanika Vad makes the relation fictitious and consequently there is neither cause nor effect
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