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गाय परम
the Anekānta can not be sub stained without admitting Ekānta as it's opposite, just as a tree
can not he saved if the branches are taken out.
Of the many charges alleged against the doctrine of Syādvāda, the most fundamental is that of self-contradiction. In other words, the charge is that the Jaina doctrine flagrantly violates the law of non-contradiction which says that A cannot be both A and B at the same time. Thus how can pen have the characteristics of both existence and non-existence? Before answering this objection, let us first discuss the attitude of the Jaina towards the law of noncontradiction propounded by formal logic. The conviction of the Jaina is that the law of noncontradiction is a priori and thus does not state any facts about reality. If it were asked what is the criterion of contradiction the reply of the Jaina would be that it is experience and not pure thought. It is by the former that the notion of contradiction should be decided. Two facts are contradictory, if they are not found to coexist in experience just as light and darkness, heat and cold, and the like. On the contrary, if experience confirms the coexistence if seemingly contradictory attributes in a thing it should be regarded as valid. Thus the Jaina insists that the source of the law of non-contradiction should be sought not in a priori thought, but in experience of the behaviour of things. Following this mode of logic, the Jaina finds no empirical contradiction in asserting that the pen has the characteristics of both existence and non-existence, as has been explained above.
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