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follows:
Multi-dimensional Application of Anekantavāda
(a) Every knowable object or entity is endowed with infinite number of attributes- quite a number of times seeming to be contradictory. It is conglomeration of attributes.
(b) A knowable entity can not be described as a whole unless it is integrally studied with respects to all its aspects.
(c) The description of physical and universal phenomena do not represent the real truth, but truth with respect to some aspectal prominence. (d) The seemingly contradictory properties are nothing but complementary parts of the whole in multi-aspectal approach.
(e) Every description about an entity may represent a partial truth. Thus, Anekantavādais as integrated form of different partial truths. (f) Different observers under different conditions may have different truths about the same phenomena.
(g) Our language is not capable of describing multi-aspectal description. Our statements are, therefore, prefixed with the term 'syat' or 'with respect', 'may be' does not seem to be good translation for 'Syāt'.
(h) Any object could be described in terms of seven-fold predication, now supported by relativistic and statistical argumentation. These may be stated in various ways having the same meaning. They are as bellows:
(i) Existence with respects to self (ii) Non-existence with respect to not-self (iii) Existence-cum-non-existence with respect to both (logic age sequence), (iv) Inexpressible or indeterminate (v) Inexpressible as qualified by existence (vi) Inexpressible as qualified by non-existence (vii) Inexpressible as qualified by both existence and non-existence. Kothari mentions that the fourth predication is the key element of this system supported by modern physics.
Following are some of the topics dealt in philosophical literature applying this principles:
(a) Eternal-cum-changing nature of reality.
(b) Particular-cum-universal nature of reality.
(c) Identity-cum-difference of substances and their qualities (d) Absolute permanence-cum-fluxism
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