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( v ) But those who have followed our exposition of the Jain principles of episite.nology ending with Syadzidz running up to Chapter XII, will be at one with us when we state that the dialectic method of reasoning identifying logic with metaphysic was not Hegel's own making. It originated with the Jain sages and omniscient kevalins, and has been prevelant in the field of philosophy in India from a time when Greece and Rome those cradles of European civilization, were still steeped in the darkness of ignorauce It is true that with the Jains the Absolute is but an Expression of Unity in Difference as distinguished from the Absolute beyond the Relative of the Vedantins, ( Vide Chapter XI), and that the world-process is also without beginning and end (Vide Chapter XII to XV), but the soul according to Jainism does not remain for ever entangled in the meshes of the dialectic process of evolution without knoving any rest or repose anywhere The sains, as weil is every other system of Indian thought and culture, hold that the Jiva will never remain eternally caught up in the never-endı.g process of evolution It
