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it,-although all these seven natures are harmonised into one whole i, e. the unitary object of our experience. Such knowledge of object-synthetio and analytic-are possible and are attained by all honest and patient enquirers. According to the Jainas, right knowledge presents an object exactly as it really is and the real object is a correct unity-in-multiplicity in more than one sense. First of all, it stands and continues unchanged in its substantial essence amidst its infinite aspects and varying modifications. Each aspect again when studied in connection with the object will reveal no less than seven sub-natures (so to say ) within the unitary total nature of the object. This is roughly the doctrine of the Anekānta-Vada, which in this aspect of it is opposed to a prominent mode of soepticism.
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