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characterisation of ekanta as dogrnatism (one-sided) as much as the understanding of non-duality as mithya-vada may not be accurate. Dr Kalghatgi emphasises that if understanding is pure in its essence then ekanta disappears. This has been further amplified by Shri Aurobindo as pure consciousness and the super-Mind Tailard-de-Chardin would speak of Noosphere.
The Jainas have endeavoured to avoid the expression of partial truth by knowing an object, as it happens in this oftrepeated example of seven blind men and the elephant. Not only the actual mode of apprehension but the dimensions (not merely the angles) from which anything is perceived are important. In empirical experience, however, we are confined to cognition, comprehension, and communication. We also make a distinction between primary and secondary emphasis, according to the nature of discourse itself. For example, the dharma is distingusihed from dharmi (a thing and its attribute.) In this light when we refer to the Jiva, we may give emphasis to substance and secondary importance to the modes of characteristics like that of knowledge But when one speaks of Jnana and jiva, importance may be given to the knowledge as the characteristic of jiva and substantiality of Jiva may go to the background. The Vaiseşika emphasises the exclusive distinction between the thing and its attributes. The Samkya, does not understand knowledge as inherent in the self but as the product of Prakyti. It is, therefore, necessary to find out the common characteristics in particular similar objects on the basis of resemblances in particular respects. This ultimately leads to the concept of the universal particular; in other words. essence. The dichotomy of jivatma and paramātma, in other words, would be that of totality and minutique
Each point of view, therefore, represents one of the many ways from which a thing can be looked at, these points of view are relative; over-emphasis of one point of view as absolute or meaningless as much as stress of many points of view at the same time may be equally mistakes. These would result in
| SR No. | 011020 |
| Book Title | Jaina Logic |
| Original Sutra Author | N/A |
| Author | T G Kalghatgi |
| Publisher | Raja Krisen Jain Charitable Trust New Delhi |
| Publication Year | 1981 |
| Total Pages | 111 |
| Language | English |
| Classification | Book_English |
| File Size | 4 MB |