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objection to the roality of negation, that without nogation, there would be no difference between one thing or phenomenon and another. To say that 'A' is different froin "B" is to admit that some features in “A” are non-existent in B. To admit the reality of difference is thus to admit the reality of negation. The Sankhya thinkers do not maintain that the world-system is but one undifferentiated identity. It admits the reality of the manifold. To start with, it admits the dual realities of the Purusa and the Pradhana. From the Prakrti riso the evolutes of Mahat, Ahankara, Tanmátras, Bhūtas etc., oto., -all different from one another. However much the Sankhya thinkers may emphasise the fact of the essential identity of the cause and the effoct, they cannot deny that the effect explioit is to all intents and purposes, different from the effect lying latent in the cause. The reality of difference being admitted by the Sankhya pbilosophers, they cannot deny the reality of negation.
The reality of negation is challenged also by the Vedantists. By denying differences and diversities and declaring the one, unvaried identity or existence as the only reality, the Vodantists rule out initially the reality of non-existence. They point out further that perception cannot
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