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CHAPTER IX
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spirits, in their conditioned or free existence. An analysis, on the physical as well as on the mental side, reveals, therefore, a multiple or pluralistic universe.
The other step, which, along with the corollary to be referred to a little later in this chapter, fulfils the purpose of the ubiquitously operative principle of distinction, and which imparts the name of anekāntavāda', after which the entire Jaina metaphysics is often known, is the postulation of manifoldness, or inherent complexity, within each of the reals in the universe. In other words, reality, according to Jainism, is not merely multiple but each real, in its turn, is manifold or complex to its core. Reality is thus a complex web of manyness (aneka) and manifoldness (anekānta). The central thesis of the Jaina is, according to a modern critic, “that there is not only diversity but each real is equally diversified”. 1
The diversification’or manifoldness-also described as indeterminateness' or 'indefiniteness'—may be illustrated by the two instances of matter and space in the physical universe. Dealing with the atomic theory of matter and space in Jainism Hiriyanna observes: "The atoms, according to it (Jainism) are all of the same kind, but they can yet give rise to the infinite variety of things so that matter as considered here is of quite an indefinite nature. Pudgala has, as we know, certain inalienable features, but within the limits imposed by them it can become anything through qualitative
1. JPNM, p. 70.
