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to prove that with respeot to their substratum, the six substances are. but one and with respeot to their modifications, they are many. If you contend that each of the six substances is one and many with reference to its own substratum and its own modifications respeotively, then your fundamental position,-that all substances are many-sided,-is contradicted, inasmuch as there is no identity between those substances."
The first point in Rāmánuja's criticism is that 'Substance' is the substantive and the 'mode,' its adjective and as such, the substance and the mode are distinct categories and that they being absolutely distinct, substantiality and modification cannot be applied to one and the same objeot. The Jainas do not admit the absolute separation of the substance from the mode. Acoording to them, tbe substance is what persists, although it is modified in from modes to modes and the modes, although different from each other are identical with reference to the substance which underlies them. There is thus no absolute line of demarcation between the substance and the mode and there is no contradiction in looking upon one and the same object as subtance and mode in the manner indioated in the fourth Bhanga of the Syād-vada. Secondly, it is pointed out
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