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In other philosophies this vision is not found. Contemporary scientists have indeed given this vision a form. In ancient philosophies the world has been visualized in many ways. But anti-world has not been discussed anywhere.
Contemporary science tells us that if there is a universe, there has to be an anti-universe too. If there is a particle, there has to be an anti-particle too. If there is an atom, there is an anti-atom too. If there is substance, there is anti-substance too. If there is a world there is an anti-world too. If there is matter, there is anti-matter too. If there were no anti-matter then matter would have no existence. If there were no anti-particle then there would be no particle, and if there were no anti-world then the world would have no existence.
When Jain philosophy defined anti-world then the question about its nature arose. The world can be understood because it is visible, but the antiworld is not visible. How then does one accept it? A very difficult question. To obtain the answer to this question it became necessary to employ the concept of anekanta. Anekanta says there are two principles: gati (pace) and sthithi (rest). There is neither
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