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Jaina Theory of Multiple Facets of Reality and Truth exponent of the Upanișadic thought in our times, writes in his commentary on the Isa Upanișad:
The principle it follows throughout is the uncompromising reconciliation of uncompromising extremes... The pairs of opposites successively taken up by the Upanişad and resolved are, in the order of their succession: (1) The conscious Lord and phenomenal Nature; (2) Renunciation and Enjoyment; (3) Action in Nature and Freedom in the Soul; (4) The One stable Brahmanand the multiple Movement; (5) Being and Becoming; (6) The Active Lord and the indifferent Aksara Brahman; (7) Vidyā (Knowledge) and Avidyā (Ignorance); (8) Birth and Non-Birth; (9) Works and Knowledge.
The Jain formulation of the complementarity approach is based on the Syādvāda dialectic (Syād means “somehow"). The Syādvāda logic is indispensable for the theory and practice of ahimsā (nonviolence) in thought, word, and deed. Syādvādaand ahimsāgo integrally together. Syādvāda asserts that the knowledge of reality is possible only by denying the absolutistic attitude. What is new is the fact that relativity and quantum mechanics embody the same line of thought as one finds in the Syādvāda logic. Further, the Syādvāda approach enriches our understanding of complementarity in physics. As pointed out by P. C. Mahalanobis and J. B. S. Haldane, the foundations of the theory of probability are also in keeping with the Syādvāda logic.
The recognition that in atomic phenomena we are concerned with an application of complementarity which can be precisely formulated provides a basic motivation for eventually discovering deeper and richer levels of complementarity encompassing both matter and mind. Bohr concludes his essay “Causality and Complementarity” as follows:
In general philosophical perspective, it is significant that, as regards analysis and synthesis in other fields of knowledge, we are confronted with situations reminding us of the situation in quantum physics. Thus, the integrity of living organisms and the characteristics of conscious individuals and human cultures present features of wholeness, the account of which implies a typical complementary mode of description. Owing to the diversified use of the rich
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