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the subject differentiates into object by subreption and that subreption is due to differentiation is to be guilty of moving in the viscious circle of reasoning and hence the possibility of the subreption of the self and the other combining thereby into an organic unity is inadmissible. But the Jains repudiate the charge altogether; since it involves a causal receprocity as implied in the causality subsisting between the seed and the tree-a fact of common experience. The fallacy of the regressus ad infinitum is indeed condemnable in metaphysical speculations drawing conclusions which have no analogous cases in the field of actual experience for verification. It is a fact of common experience that from the seed sprouts forth the tree and the tree from the seed again and so on ad-infinitum. And as this does not involve the fallacy of regresus ad infunitum so no such thing is involved in the statements when we say that the combination in question is due to subreption and subreption again is due to combination and so on ad-infinitum. This is how the Jains say that mithy&tva or subreption is
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