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and concludes that both the postulation of existential identity and the articulation of differences from the standpoint of different substances are logically necessary and justifiable.is Thus Jainism gives credence to the recognition of existential oneness but not exclusively, since it is always bound up with plurality. This is quite consistent with the Anekāntātmaka view of reality propounded by the Jaina philosopher. Thus Mahāsattā will be associated with its opposite, namely, Avāntarasattā. It may again be pointed out that this Mahāsattā is not an independent something as may be conceived, but is invariably accompanied by its opposite.16 Kundakunda holds the nature of existence as one, immanent in the totality of substances constituting the universe, comprehending and summarising the universe, having infinite modifications, indicative of the triple characteristics of origination, destruction, and persistence and in the last as associated with the characteristics opposite to those mentioned above." Hence unity, duality, and plurality-all are inseparably and inevitably involved in the structure of reality. This is the Anekāntic view of reality.
By recognising both Jiva and Pudgala as substances Jainism steers clear of the two extremes of materialism and idealism which are radically opposed to each other. Materialism considers the universe as rooted in matter while idealism imagines the mind or spirit to be fundamental and primary. The former lays stress on the recognition of the reality of matter and considers the mind to be an incident or accompaniment; the latter affirms that mind or spirit is to be reckoned as real and matter just an appearance. But according to Jainism, both matter and spirit are equally true.
Knowledge of reality and its expression
It will be noted here that if the Anekāntic reality is indescribable altogether, any sort of discussion along with the path of liberation will be blocked, as nobody will be able to preach and propound.18 According to Jainism reality or substance or universe is cognized by, Pramāṇa and Naya." Pramāņa refers to the grasping of reality in its wholeness, while Naya points to Jaina Mysticism and other essays
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