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Jainism.
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applies to the objects that give the subject all its contents. The subject differs from the objects by his rationality and the objects are different from the subject by their Satswaroop or the quality of being.' This is not tenable since also the subject is charecterised by the Satsworoop. The difference would deprive both the knower and the known of their reality. If the known is without Satta, the known would be non-existent. If the known are Asat, the knower who is constituted by the known would also become Asat. So in reality or Atl, there is no disparity between the subject and the object. The difference is only Flag i. e. here, from the standpoiut of rationality residing in the one and the materiality residing in the many.
This will make clear to a certain extent what the essence of the Anekant doctrine is. But the usual formula by which this doctrine is known to the world is a little dry and hence it is understood by very few men,
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