Anekantavada

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

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had when it is understood as follows and it would be truly expressed when it is put in the following manner : I am essentially persisting conscious real subject, modified for the time being into a real perceiving-self, and am cognising an essentially persisting unconscious real object modified for the time being, into a real mangofruit-bearing tree.
up in А loose total but perfectly
Correct knowledge is thus a correct cognition of all the particular aspects of a thing under observation,-the particular cognitions of the particular aspects, not simply justaposed nor even summed harmonised and unified into an all-comprehensive representation of the thing as a whole. It is important to bear in mind this characteristic of "valid knowledge", in as much as the Syad-vāda or the Anekānta-vada which is the distinguishing feature of the Jaina Epistemology claims to be the only real form of it. In the following chapters, an attempt will be made to show how the Anekanta-Vada substantiates its claim to valid knowledge, by incorporating into it all the possible partial views regarding a fact of experience and unifying them all in an organised totality and completeness of knowledge.