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Multi-dimensional Application of Anekäntavāda
curd can be applied only to curd, not camel. It is the same case with the word 'camel'too.
Akalanka further points out if in relation to past modes, the unity between curd and camel is derived, then Sugata was Mrga (deer) in his previous birth and the same Mrga became Sugata. Why then should sugata only be worshipped and Mrga be considered edible. Thus he tries to prove that as the transformations of Sugata and Mrga are quite different, and their being worshipped and eaten are related to their modes, all substances have the capacity to be transformed only to their possible modes, not to others. Therefore, the identity between the modes of curd and camel cannot lead to the truth. Their transformations do no have the Tādātmyasambandha and Niyatasambandha. In fact, Samantabhadra, Siddhasena, Haribhadra, Akalanka, Vidyānanda, Prabhācandra, Hemacandra and other Jaina logicians tried to meet the arguments of the Buddhist philosophers in forceful words. Innumerable examples of scathing attacks against Buddhists can be seen in their monumental works.
Thus the Jaina logicians do not accept any self-contradiction in the Syādvāda conception. Likewise, the other defects such as confusion, commingling, etc., which are based on the self-contradiction, are also proved as "Mithyādoșāropaņa". And according to them the criticism made by the Buddhists and other non-Jaina logicians is not effective in this context. As a matter of fact, in their opinion, Syādvāda has no defects provided it is clearly understood.
The exposition of Anekāntavāda divulges the point that Jainism is a religion of religions, as Siddhasena observes, which performs its duties as a justice who unbiasedly points out the merits and demerits of one-sided views and then submits own independent conscious opinion on the subject considering its matter (dravya), place (kşetra), time (kāla) and state (bhāva). It is not merely a philosophical subject. It, as a matter of fact, inspires us to practise in daily life with intention to revitalize and rejuvenate the vicious circle of religion and society by creating healthy atmosphere for interreligious relations. Histroy reveals that Jainism has not left any stone unturned for normalising the relations between religions and societies. It always discouraged the segregational attitude and propitiate and placate the groups in right direction.
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