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Anekanta : Philosophy of co-existence
identity and difference or substance and modes. The pantoscopic viewpoint is the will or intention concerned with the universal and, therefore, it accepts the pre-existence of the effect in the cause (the Doctrine of Satkāryavāda of the Sāmkhya system). A believer in the generic attribute cannot think differently. But the specific attribute or the particular is as much real as the generic attribute or the universal. This leads us to the momentary viewpoint:(rjusūtra naya) which is the outcome of the speaker's attitude based on the particular or the specific attribute, and this is the reason why it rejects such causality by asserting the non-existence of the effect in the cause (asatkāryavāda). In other words, whereas one of the viewpoints propounds the doctrine of the existence of the effect in the cause, the other denies it. Such opposition is not whimsical, because it is based on the divergent experiences of the thinkers. Both these experiences are certified by the behaviour of the reals. The generic attribute is as much a true component of a thing as the specific attribute. The generic attributes is eternal. The verbal or conceptual mode (vyañjana-paryāya) endures for a while whereas the objective mode (artha-paryāya) is evanescent and momentary. The causal relationship is applicable in the first two cases only, while in the latter case causality assumes a different meaning, for example, the doctrine of 'pratîtyasamutpāda'in Buddhism. Both these alternatives are based on two different truths and as such both are true. And this is why
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