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Jaina Theory of Multiple Facets of Reality and Truth
Moreover, by applying the anekānta, we can say-May be the Jaina Tirthankara's ritual practice is censurable, or may be it is not censurable. And consequently there would not be any difference whatsoever between the Tirthankara's ritual practice and the thief's practice.52 Besides, there cannot be the determined arrangement of the elements of asrava etc. For example, the Jaina philosophy holds that those persons alone who strictly follow certain specific rituals can go through samvara (the closing of the entering of sins) and nirjarā (to dry away the evil actions); and consequently he gets an emancipation. But those who do not follow the sacred rituals, are bound to be exposed to asrava (i.e. the entering of sins into va) and bandha (i.e. the bondage). But if the anekanta is applied here also, there would prevail the confusion. 53
Similarly, there would not be the firm establishment even in regard to jiva and a-jiva. When the anekānta is applied, we can start making alternatives, such as, may be the jiva somehow is a-jiva, may be the a-jiva is somehow va. How then could there be the determined classification of jiva and a-jiva? And if the Jaina thinker contends that even the state of non-determination is admitted, then a question may be asked whether that state of non-determination has been really accepted or it is done so only to deceive others.54
It is, therefore, concluded that until and unless the doctrine of ekānta is admitted, there cannot be any determined classification of the elements. On whatever basis, the things are determined as belonging to certain class, that very basis is their essential nature, and an object which is not determined as having certain nature, cannot be accepted as real. Hence it is established that a thing cannot be accepted as possessing twofold nature, i.e. existence and non-existence both.55
Likewise, a thing cannot be admitted as both, eternal as well as noneternal. For example, if ātman is accepted as eternal from the point of view of its own permanent nature, then it must be essentially accepted as eternal alone. When atman is regarded as non-eternal from
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52. Ibid, p.560.
53. Ibid, p.560.
54. Ibid, p.560. 55. Ibid, p.560.
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