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tional system, script et cetera posed a challenge to the educators. Omniscient Mahavir's vision was deeper, more logical and altogether more profound.
CONCEPT OF REALITY His disciple-teachers have critically analysed Mahavir's concept on the nature of REALITY. The gist of which is that:
Matter has many attributes, such as knowledge, vision, and happiness in living beings, form, touch, smell, colour, and taste in non-living beings.
Every substance in the universe is related to every other substance. Thus, reality is manifold. Due to relativity, matter (Vastu) has many (Anek) antas or Dharmas (attributes). An illustration of the doctrine of several modes of assertion is that the same man is spoken of as father, uncle, father-inlaw, son, son-in-law, brother and grandfather. We are calling father a man who is a brother in the eyes of his sister. Is the sister's calling him brother incorrect? We see that an opposite view discernible in the attributes of a thing is inherent in it. The dispute is not in the thing but in the vision of the person holding it. How can we forcefully say that what is apparent to us is the only truth? The feeling of despising others' views and being conceited of one's own view is generated in us due to ignorance of the real nature of thing. As such, Mahavir generously accommodates the different opposing views and visions and pleads the concept of Anekant. This enunciation was considered so basic that Mahavir's Thought and Philosophy was named Anekantavad - The Theory of Manifoldness of Reality - a method that allows for reconciliation, integration and synthesis of conflicting views.
Reality has three characteristics - creation (Utpad), destruction (Vyay) and permanence (Dhrauvya). That means something increases or decreases every moment. Yet, within that substance, there is something that is permanent. The river changes every moment due to the flowing away of the previous water and arrival of new or fresh water. But in the process of change, it remains the same. Even today, the river
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