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tbe Anekanta-váda leads one nowhere and consists in vague and indefinite doubts, Vachaspati openly recognises its utility and usefulness, as the rational method of understanding the experiential world and hints that when supplemented by the superior way of knowing by Intution it enables the enquirer to realise the ultimate transcendental trutb.
II. It has been shown above that an object is ia some respects, at once positive and negativo; in other words, that both the elements of affir oration in certain respects and the elements of negation in certain respects are co-existent in the real nature of an object. A question, however, may be raised here, as to whether such a reality, at once positive in some sense and negative in some sense, is comprehensible at all. The Jainas, of course answer it affirmatively.
The agnostics contend generally that no knowJedge of reality, as it is in itself, is possible for us. Knowledge being a purely subjective process, cannot be indentical with the outside reality or have anything in common with it Knowledge is thus wholly unrelated to the reality outside. We talk of our cognitions of the reals outside but all such cognitions are necessarily false. This,
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