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106 / JAIN STUDIES AND SCIENCE
1. Theoretical Aspect
In Jain Agama 'Bhagwati Sutra', substance can be described by combining its two aspects -
1. Physical/quantitative/constitutional part 2. Mode/Paryaay (quality) part
Acharya Siddhasen has written that both the parts play vital role in the description of truth. Elaborating further, Acharya Umaswati has written in the Tatwarth Sutra that the eternity of substance co-exists along with the cycles of creation and destruction. This tri-state - eternity, creation and destruction is the basis of Anekanta. This can be better understood with the help of a practical situation --
We have seen Gold being used in making ornaments. It can be given any desired shape. Making of an ornament involves three stages - destruction of old form, creation of new form, perpetuity of gold as a substance.
A very interesting conversation between Lord Mahavira and his disciple Gautam is self illustrating -
Gautam: Bhagwan! Is Atma (soul) ephemeral or immortal?
Mahavira: It is both. As a mattereal, it is immortal, eternal and perpetual, whereas, in view of its birth and rebirth, it is changing its form and is mortal.
In a similar conversation with Skandha Parivrajak, Lord Mahavira has described the Lok as finite as well as infinite. With reference to matter and extent, Lok is finite, but on time and activity scales it is infinite.
2. Philosophical Aspect
Mahapragya has explained the origin of Anekanta doctrine as contained in the Jain Agama. According to him, our knowledge is based on our senses and intelligence. The limitation of our perception results in the fragmented truth. Only transcendental knowledge can be whole. His comments are of great importance -
(i) Sensory perception is neither wholly true nor wholly false, it is relative to space-time.
Example – In a moving train, our eyes actually see platform moving,
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