Anekantavada

Author(s): Harisatya Bhattacharya
Publisher: Atmanand Jain Sabha

Page 40

che man may know the mango-tree to be fruitbearing and that the mango-tree may be cogni. sed as such, not only should the subject and the object of the knowledge have some stability in existence but that both of them should be properly conditioned. The experiencing man must, for instance, be attentive to a certain extent and in a certain manner; otherwise his knowledge about the mango-tree as fruit-bearing would not be possible. The tree in question on its part must also bear distinctive marks upon it and other features, distinguishing it from the other individuals of its species and making it cognisable As a fruit-bearing mango-troe.
(iv) Lastly, the man's making the statement shows that what he says is but an expression of what he has actually experienced. This premises that words are so related to the facts and phenomena of our experience that they signify the latter truly and faithfully.
The first and the second conditions of knowledge as stated above refer to 'to-some-extent' permanent features of the subject and the object of cognition and the third, to their passing phases. Yet these permanent and fleeting features are not separated or sundered from each other. When a man attends to a fruit-bearing mango