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Jaina Perspective in Philosophy and Religion
wrong, nobody knows because on the one hand, reality is complex, on the other hand, there is limitation to our knowledge, so long we do not attain omniscience. To know is to relate, therefore, our knowledge is essentially relative and limitedi in many ways - in the sphere of application of the means of knowledge or in the extent of the knowable. Our thought is relative. The whole reality in its completeness, cannot be grasped by this partial thought. What is necessary is a change in our attitude, not with the thought alone. Jainism, no doubt, recognises the objectivity of the material universe because it is the most consistent form of realism in Indian Philosophy. The objectivity of the universe reveals that the universe is independent of the mind. This independence presupposes the principle of distinction, which ultimately leads to the recognition of non-absolutism ( anekanta ) realism. The theory of manifoldness of knowledge or reality is the logical terminus of the principle of distinction. Further, distinction presupposes the notion of plurality and also activistic implication of reciprocity among the reals3 which finally results into the relativistic notion of knowledge and reality. The principle of distinction is the universal and basic axiom of all realistic metaphysics. The impelling logic of distinction presents to us an infinitely diversified universe, or in indeterminate reality. A philosophy which does not admit of distinction or independence of subject and object developes inevitably either into subjective or objective idealism. Hence, Anekāntavāda is the most logical and consistent form of realism. This is true of modern Einstenian Theory of Relativity. Russel refutes the idealistic interpretation and says, "the
1. Ladd, G. T. : Knowledge, Life and Reality, p. 95. 2. Sanghavi, S.: Advanced Studies in Logic and Metaphysics,
(Calcutta : Indian Studies, 1961 ), pp. 4-6. 3. Padmarajiah, Y.J.: Jaina Theories of Reality and Know
ledge (Jaina Sahitya Vikas Mandal, 1963, Bombay ), Chapter IX ( Anekantavada ).
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