Tulsi Prajna 1996 01

SR No.: 524586
Original Sutra Author: N/A
Author: Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Publication Year: 1996
Total Pages: 246
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 10 MB

Page 186

Vol. XXII, No. 4
175
at the same time a unity and a plurality rolled into ono.
Anekāntavāda also asserts that there is no contradiction between identity and otherness, as they are not absolute characteristics. The contradiction would be insurmountable if the two opposites were affirmed to be identical in an absolutes reference. But the identity and otherness asserted by the law of Anekānta are only partial and limited, and not complete and unqualified.
Thus Anekāntavāda-non-absolutism is the law of the multiple nature of reality. It corrects the partiality of philosophers of supplementing the other side of Reality which escaped them. Non. absolutism pleads for soberness and insists that the nature of Reality is to be determined in conformity with the evidence of experience undererred by the considerations of abstract logic. Loyalty to experience and to fundamental concept of philosophy alike make the conclusion in evitable that absolutism is to be surrendered. A thing is neither eternal nor non-eternal, neither permanent nor perishable in the absolute sense but partakes of both the characteristics, and this does not mean any offence to the canons of logic. 8
Complete knowledge has always been a complicated problem for man, with his limitation of capacities. Trying to know "complete" with incomplete tools, can never proceed beyond the incomplete truth. And when this incomplete truth is given the place and credepse of the whole truth that gives rise to disputes and struggles. Truth is not only what we know as truth. It is one whole indivisible all-prevailing knowledge. It cannot be measured by the instruments of logic, thinking, wisdom or language."
Devāgama Astsati Kārikā, elucidates that truth of falsehood. permanancy or temporariness, are the different facets of the same truth, and so the truth itself having many facets is called Anckanta. The doctrine of Anckāntavāda or the manifoldness of truth is a form of realism which not only assert a plurality of determinate truths but also takes each truth to be an indetermination of alternative truths.
The differences in the views regarding the nature of reality presented by different schools of thought are based on their basic outlook of and their approaches of looking at reality. Some take the synthetic point of view and present the picture of reality in a tic sense. They seek unity and diversity, and posit that the reality is one. It includes the consciousness and the unconsciousness as aspects of reality. Some other schools of thought look at reality from the empirical point of view. They seek to emphasise diversity as presented in the universe. Reality, for them, is not one nor a unity, but it is many and diverse. Some other schools of thought