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naturally of
ter.
AN EPITOME OF JAINISM.
dual aspect (nata CHÂND as frau gataa). Things are Thus when we say "This jar is clay'; Ram dual charac- is a human being. Here in the instance of
“clay' and 'the Jar', clay is the cause and the jar is the effect thereof. The jar is but a particular state of being of the cause which is clay. Were co-existence of the cause and effect contradictory, it would never have been possible for clay to exist as in the form of the Jar': in the second instance 'Ram is a human being' humanity is the universal (Fifa) and Ram is but a particular (aufa) expression of humanity. Were Universal and Particular contradictory, one excluding the other, then Ram could never have been a human being. Nor even any one of many experience has ever perceived anything having an absolutely uniform character absolutely devoid of all distinction and difference whatever in the same. Nor can it be upheld that just as fire consumes straw and other combustibles so non difference (FHC) sets at nought the difference on the ground that Identity being unity, it is a nullity of all Difference. And therefore the admission of identity and difference as co
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Identity is not always destruction of differences
