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junction in
Many. And we, the Jains, therefore, reject this disjunction altogether. From our point of But this disview, all differences are differences of a Unity the form of
definite alter which is expressed in the differences. One atives is re
jected by the is One not apart from the Many; but One is Jains. in the Many. So Plurality must be taken as the self-expression of this unity-the Absolute. To conceive of the Absolute as the One is not to conceive the facts of experience as Illusion--Mâya (AGI). Or, the Many is real in as much as the Many is galvanised into All differ
ences being life by the One ; because Many is the self- differences expression of the One. The absolute is a expressed in Unity but the Unity which is immanent in en the Many. The Many, in Jainism, do not äing one vanish in the luminosity of the One like clouds before the rising sun as taught in the philosophy of Vyâsa and Vasistha : rather the Many is vitalised by the One and is as real as every other facts of experience. In Jaivism, One is shown to come out of its own privacy as it were and appears Itself as the Many. The Many vanishes in the One (Shankar): but the One presents itself to us as the Many (the Jains). The One reveals itself in the Many and the Many is the self
the differences--the two aspects not exclu
another.
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