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feature of all substances, according to the Jainas. To be governed by this ultimate law the six substances need not be derived from one ultimate substance but they are to be “substances" only, which they are in fact.
The law of substance, indicated above, dispenses with the last objection of Ramanuja. He seems to think that conceding that one of those six substances has the one-ness and the maniness as its two aspects, there is no reason why the five other substances also should have oneness and maniness in them, in a similar manner; for, these five latter substances are essentially different from the former substance. The Jainas in reply point out that inspite of the differences which the six substances have in between them. selves, they are all substances after all and as such, are governed by the ultimate law of being, that a substance is one with reference to its substantiality and many, in respect of its modi. fications. The fourth Bhanga--that contradictory attributes are applicable to an object,-is thus vindicated and the Vedanta objection to it from the stand-point of Ramánuja fails.
We have seen above that the Vedantic criticism
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