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Anekanta : Philosophy of co-existence
The statement that an object has infinite attributes is available. This means that an object is capable of undergoing infinite modifications. It is only on account of this capability that without giving up its own nature, it goes on transforming itself into various forms.
Why there was the Rising of Anekānta?
The element (sat) or the substance (dravya) is object of knowledge. Naya, anekanta and syadvāda are essentially the forms of knowledge, and are the means to know it. Sometimes we have a propensity to know it wholly, sometimes part by part. The attempt to know the same element through various propensities forms the basis of nayavāda, anekāntavāda and syādvāda.
The doctrine of naya is the process of knowing the element part by part. From substantial naya, the substance is a real object; the mode is an unreal object. From modal naya, it is the vice versa.
The substantial naya is the standpoint to comprehend the substance; the mode does not fall in its domain, but it does not mean that it denies the mode. Therefore, though aikāntika, such standpoint is a valid point of view (naya). If the substantial stand-point denies the mode, it would become invalid (durnaya). Similarly the modal point of view comprehends the mode, but it does not deny the substance.
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