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are both true from different points of view. When the speaker lays stress on the one, he is speaking of the many with only an implication. If the many are to the front, the one is not ignored but referred to only as secondary. The truth is neither in the one nor in the many; but it lies in the one in the many or the many of the one. Every individual implies an idea; and every idea presupposes the individuals. Existence as well as knowledge are governed by this relativity. Being possessed of the 64 or the quality of existence, all things are one. So again, looking at the Paryayas or modificatious, or again considering the differences due to material, place, time and quality ( 507, 9, ples, 1915), it is manifest that every-thing is differ ent from every-thing else. Transferring the same idea to modern philosophy, the subject is the origin of all knowledge, because, he is the one in the many and thus he it is that makes the many possible. Exactly the same
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