Nandanvana

Author(s): N L Jain
Publisher: Parshwanath Vidyapith

Page 60

(40) : Nandanavana
paranormal phenomena also suggest the subjectivity of our experience, which is involved in the concept of Anekāntavāda. This was also the preferred view of Einstein, though it was eluded in his theory but it is getting involved in newer theories.
There is sufficient discussion about the terms 'soul, mind and consciousness,' which are definitely different from brain. In contrast to Jain philosophy, majority of scientists do not commit about soul, but they agree to mind with characteristics of consciousness and control. It is now felt that mind resides as a whole in every part of brain in a less physically fixed state like a halo gram but it has higher mobility. It could become disembodied and, interconnected with matter giving strain gauge signals, Gerald Feinberg has opined that mind may be equivalent to a 4-touch mindon type particle or force which may not, thus, be non-material. It will be equivalent to the psychic mind of the Jaina concept rather than physical mind, which is equated with brain. Thus, mind becomes an integral part of the knowing process. It does not remain as observer alone, it becomes a participator of the whole process of knowing. This inclusion of subjectivity concept in the process of knowing strengthens further of theory of Anekāntavāda by increasing the number of aspectual issue for better understanding of reality. The mind and matter or objects become complementary to each other specifying the result with mental design. Comparison
The Tables given show that the relativity theory supports the basic concepts of Anekāntavāda regarding infinity of attributes, and total truth and integral complementarity or opposites in a unitary system. These concepts lead one to better and deeper insights into the nature of reality. This is an appreciable part of Anekāntavāda theory based on mental construct. However, when physical phenomena are examined under these concepts, they show quite dissimilar results to those postulated in Jaina scriptures. Jaina canons do not seem to support the modified views through relativity theory regarding space, time and matter as they postulate absolutism, independence and noneffectism, even though interrelated, about them. Of course, time is an exceptional reality, which has absolute and relative variety. There seems to be some difference of opinion about their definitions in the