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of the Anekanta-yada proceeds from a misconooption of the fundamental view-point of the Jaina Philosophy. It is not the Jaina position that an object is and is not, in the same contexts, that & thing is both eternal and non-eternal, with respect to its substance, that a matter is changeable and not changeable in repect of its modifications. The Jainas cannot deny the obvious fact that contradictory features are not attributable to an object under the self-same circumstances. What, however, the fourth Bhanga of the Syadváda states, is that attributes and features that are applicable to an object under some given conditions of its place, time, nature and mood, oan be denied of it, if those conditions are varied. This is a simple stand-point, fully justified by the experiences of every moment, which the Jainas take in the fourth predication of their theory of the Anekanta. Yet they have been often misunderstood in this matter and even the great Sankara was led to criticise the Jaina theory in his commentary on the Vedanta-Sutras, on the line of the same misunderstanding. " In the consideration of everything", saga
he “they (the Jainas ) introduce the mode of reasoning which is called the seven-fold Predication, of the following forms :- 'in
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