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22. Jīva : Ajīva (Living : Non-living) 23. Sāpekșa : Nirpekṣa (Relatedness : Unrelatedness) 24. Praşna : Uttara (Question : Answer) 25. Svarga : Naraka (Heaven : Hell) 26. Sacela : Acela (Attired : Unattired) 27. Bandhana : Mukti (Bondage : Liberation) 28. Abhāva : Ananta (Absence : Fullness) 29. Khandana : Mandana (Refuting: Establishing) 30. Padārtha : Atmā (Matter : Soul)'
It is a common question in the minds of many that the assertion of anekānta as both being and non-being is self contradictory. In our day-to-day experience we don't perceive these two opposing ideas one and the same time. But the above mentioned examples of co-existence of opposing pairs proves that they are real nature of the subject or the object.
-3.2.7 The Philosophy of Co-existence and its Implications
The doctrine of anekānta forms the corner-stone of Jain philosophical thinking. According to the Jainas, we find a multiplicity of reals in the world and each object of knowledge is found to be endowed with infinite characteristics. The infinite number of characteristics, though appear to be mutually contradictory, are, in fact, the inalienable part of a real. As a matter of fact, a real is an integrated whole of infinite qualities or attributes. They do certainly, say the Jainas, co-exist in the same object. This co-existence of mutually opposed characteristics should be accepted as a reality. This is the intrinsic nature of the reality. If we deny this, then there arise various sorts of complications and confusions, which lead to
Manju Nahata. Anekantvada Through Paintings. Delhi: Motilal Banarasidass, 2012, pp. 17-19.
