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The Jainas thus refute the agnostic conton. tion about the impossibility of valid knowledge about the external reality and maintain that a correct knowledge of the objects outside us is possible. They point out that the very cognitive processos bear in themselves the stamp of their validity. Perception, conception and other ways of knowing things assure us that they are presenting objects in their true nature and we have no reason to question this verdict of our experiences. Errors and fallacies are, no doubt. there but we have means for detecting them. Thus when our cognitions are not vitiated by those errors and fallacies, we must admit that we have knowledge of the outside reality, as it is in itself.
Valid knowledge of the objective reality is thus possible. The fourth Bhanga of the sevenfold Predication, however, is that in some respects, an object is positive and that in some respects, it is negative and that these positive and nagative elements in here in the object simulta. neously. It may be said that such a nature of reality having at once a positive and a negative Hopect, although it may be factual,-is incomprehensible. Wo can only understand a thing if it is existent; or, we can understand that if it is nonexistent; it is also possible for us to comprehend
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