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absolutes are not kneaded together in one whole, there would have been no need for the Anekanta to rise. Therefore, there is thus no option but to believe that Dr. Radhakrishnan's aforesaid objection to the Theory of Manifold Aspect is occasioned by his partiality for the principle of Brahman.
Jainism
It is true that controversy takes place on account of the use of words. Uninterrupted consciousness of knowledge prevails when there is no room left for any thought or option at the time of consummation of meditation and when the only object of meditation such as the soul etc. is experienced. This uninterrupted consciousness of knowledge is described as 'absolute'. When this 'absolute' condition is described, alternatives or options arise. Both-absolute condition and relative one-are acknowledged by the Anekanta. In others words, the describeable and the indescribable nature of a thing are taken note of by the Theory of Manifold Aspects. Thus, to allege that 'Absolute' has no place in the scheme of Anekanta is, according to my humble opinion, worth reconsideration. 'Absolute' also has a place but it is wrong to say that only 'Absolute' and nothing else has a place in the Theory of Anekānta. This is so because of the very nature of the theory which consists of the affirmation of the existence of an object of meditation or object of sense. According to the theory, Niscaya and Vyavahara are equally true. Explanation of the objective or subjective world is not achieved only through Niścaya Naya or through Vyavahāra Naya. It is because of this that the soul is affirmed as having taste or smell and as having no teste or smell. Both the conditions-free and fettered-of the soul are possibilities. What condition is worth achieving and what is not constitutes difference. But there is no difference between any one of such a condition existing. Advaita-Vedanta and Jaina Philosophy part their ways here. According to the former, only Brahma is true and the world, untrue while, according to Jaina Philosophy, the emancipated and embodied condition of the soul-both-are true. It is the postulate of the Vedanta that the soul is eternally true but it does not accept that the soul's existence conditioned by Time is also true. The Jainas not only believe in the principle of Energy but they also believe in the various conditions such as human existence etc. which are but various conditions of Energy limited by Time and space. In short, the mundane existence which is taken as false by the Advaita Vedanta, is taken as true by Jainism. The principle of Supreme Lord (Parama Brahma) is included in the Niścaya Naya and that of the worldly existence in the Vyavahara Naya by Jainism and both Niścaya and Vyavahāra are recognized as true in Jainism-an account of this, from the point of view of Niścaya the Absolute of Advaita Vedanta has a place
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