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permanent and temporary, how can the omniscient express it in absolute terms? He will have to use the language of syādvāda. For example substance is relatively i.e. with respect to a particülar point of view) permanent and relatively temporary from different point of view. 3.2.3 The Conceptual Analysis of Philosophy of Co-existence
Anekānta took birth on the basis of inter-dependence of two nayas i.e. substantial and modal viewpoint. Syādvāda expresses that very inter-dependence. Anekānta has two aspects : permanent and temporary, existence and non-existence, general and particular, one and many, expressible and inexpressible. In this case, śāśvata and aśāśvata, in ordinary or commonsense knowledge, refer to one logical subject. We do not start with a sort of Cartesian dualism. To do so would be to raise the dust and then complaining the invisibility. It is the jīvaajīva independent existence that appears as the subject, which is logical and epistemological. Now how could this one subject be attributed with the contradictory predicates, sāsvata and asāsvata? Jain thinkers say that in the phenomenological world of objects, the law of contradiction as law of either thought or things cannot be sustained. Object can only differ from each other. So, no logical predicate or epistemological attribute can exclude the other by applying a law of contradiction and excluded middle.
. In this context, the absolute view regarding the substance and mode is not reasonable, as both are inter-related to each other. To regard one as true and another as untrue is as meaningless as to breath without air. Substance is the uniting force through which paradoxical nature of the Reality merges into unity. Contrary to it, mode is the dividing force through which unity of Reality undergoes change and diversity. The interdependence and co-existence of substance and mode implies that mode is nothing but the changing property of a
