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Jainism.
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nation' ( q: elatoen by being called unknowable becomes immediately known. And also if every-thing changes totally every-moment, what reason have we to accept an opinion that also changes with every passing moment?
This brings us to another set of objectons to the hypothesis of flux. In ancient India, both the ontological and epistemological. aspects of the problem of philosophy went hand in hand. The Baudhas whose ontology we are considering, also held that the mind is formed of the unconnected but successive sensations received from objects. This is met with by. pointing out that on this theory, the mind that determines upon killing an animal is not the icind that kills it the next moment; hence this latter commits the act without any motive and responsibility. And further the mind that has to suffer the consequences of this sin is neither the mind that planned the act nor the one that executed the plan. That
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